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2015 Year of Consecrated Life
Year for Consecrated Life Plans Twelve Months Will Include International Events and New Documents The Church will celebrate a Year for Consecrated Life in 2015 to mark two key anniversaries, provide help to religious at a time of crisis in the Church, and to “evangelize” the vocation.     The three objectives were outlined this morning in the Press Office of the Holy See by Cardinal Joao Braz de Aviz, prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. Pope Francis called for the Year at the end of his meeting with 120 superior generals of male institutes last November, at the suggestion of the heads of the congregation on having heard from many of the consecrated. “First of all, this Year dedicated to consecrated life has been prepared in the context of the 50th anniversary of the Second Vatican Council and, more specifically, on the 50th anniversary of the publication of the conciliar decree on the renewal of consecrated life 'Perfectae caritatis',” Cardinal Braz de Aviz said. “We recognize these 50 years that separate us from the Council as a moment of grace for consecrated life, as marked by the presence of the Spirit that leads us to live even our weaknesses and infidelities as an experience of God's mercy and love.” For this reason, he added, “we want this Year to be an occasion for 'gratefully remembering' this recent past. This is the first objective of the Year for Consecrated Life.” “With a positive look at this time of grace between the Council and today, we want the second objective to be 'embracing the future with hope',” he continued. “We are well aware that the present moment is 'difficult and delicate' [and] that the crisis facing society and the Church herself fully touches upon the consecrated life. But we want to take this crisis not as an antechamber of death but as [an] opportunity to grow in depth, and thus in hope, motivated by the certainty that the consecrated life will never disappear from the Church because 'it was desired by Jesus himself as an irremovable part of his Church'.” “This hope,” he concluded, “doesn't spare us—and the consecrated are well aware of this—from 'living the present passionately', and this is the third objective for the Year.” He said the year-long celebration that begins in the fall of 2014 “will be an important moment for 'evangelizing' our vocation and for bearing witness to the beauty of the 'sequela Christi' in the many ways in which our lives are expressed.” “The consecrated take up the witness that has been left them by their respective founders and foundresses,” he said. “They want to 'awaken the world' with their prophetic witness, particularly with their presence at the existential margins of poverty and thought, as Pope Francis asked their superior generals.” For his part, Archbishop Jose Rodriguez Carballo, O.F.M., secretary of the same congregation, explained the initiatives and events that will take place during the Year for Consecrated Life, which will begin this October to coincide with the anniversary of the promulgation of the conciliar constitution “Lumen Gentium”. The Year's official inauguration is planned with a solemn celebration in St. Peter's Basilica, possibly presided by the Holy Father, which could take place on 21 November, the World Day 'Pro orantibus'. This would be followed by a plenary assembly of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the theme of which would be “The 'Novum' in Consecrated Life beginning from Vatican II”. Fr. Carballo outlined various international events also planned for Rome, among which would include a meeting of young religious and novices, those who have professed temporary or final vows for less than ten years, a meeting for spiritual directors, an international theological conference on consecrated life dedicated to “Renewal of the Consecrated Life in Light of the Council and Perspectives for the Future”, and an international exhibit on “Consecrated Life: The Gospel in Human History”. For the conclusion of the Year for Consecrated Life another concelebration presided by Pope Francis is planned, probably for 21 November 2015, 50 years after the decree “Perfecta caritatis”. Every four months throughout the year, the dicastery will publish a newsletter on themes related to consecrated life, the first of which will come out on 2 February of next year, entitled “Be Glad” and dedicated to the Magisterium of the Holy Father on consecrated life. In response to the Pope's wishes, the Antonianum Pontifical University in Rome will host a symposium on the management of economic goods and capital by religious from 8 to 9 March. There will be a series of initiatives planned particularly for contemplative religious, including a world Chain of Prayer among monasteries. Archbishop Rodriguez Carballo also spoke of several documents that the dicastery is preparing: In close collaboration with the Congregation for Bishops and following a mandate by the Holy Father, the document “Mutuae relationes” on the relations between bishops and religious in the Church is being drawn up. Also, always on the mandate of the Pope, the instruction “Verbi Sponsa”, which deals with the autonomy and cloistering of entirely contemplative religious, is being revised. Another document in preparation will deal with the life and the mission of religious while a fourth one will touch on the question of how consecrated manage goods in order to offer some guidelines and direction in the complex situations that arise in that area. Finally, during the Year of Consecrated Life, it is hoped that the Holy Father will promulgate a new apostolic constitution on contemplative life in place of “Sponsa Christi”, which was promulgated by Pope Pius XII in 1950.

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Our Congregation of Missionary Sons of the Immaculate Heart of the Blessed Virgin Mary (Claretian Missionaries) began its life in India in 1961 in the heart of the Syro Malabar Church, with the generous support and care of His Excellency Mar Sebastian Vayalil, then Bishop of Palai.

The first Claretian house in India was established at the traditional Christian stronghold of Kuravilangad in the diocese of Palai in 1970. Thus started off the Claretian Charism in the Syro Malabar Church. In a short span of three decades Claretians in India had a very rapid growth both in vocations and missions. It has three major organisms viz. the Province of Bangalore, the Province of Chennai and St. Thomas Province.
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Mission is the fruit of deep Christ-experience the individual has and the urge to share it with others. The Church is, by its very nature, missionary on account of its origin in the mission of the Son and the Holy Spirit. The very reason of our existence in the Church as Claretians is our identity as the Missionary Servants of the Word. Being Claretians is the concrete way of being men, Christians, religious, priests and apostles, and all our life is shaped by this charism which is offered and shared in the community. Just as in the life of St. Antony Mary Claret, our vocational experience is the organizing principle of our existence and the motivating force of our entire life and apostolate. It is this inner experience of the call of God that renders us restless with an ardent zeal for God and consumes us with the ‘passion of God’ for His people. It provokes us to make an urgent, timely and effective response to the challenges of our times.

A son of the Immaculate Heart of the Blessed Virgin Mary (Claretian) is formed in the Heart of the Blessed Mother. Mary forms us in the forge of her heart, in the furnace of her love and mercy. She shapes us in her heart by making us grow in the traits of a perfect disciple of Jesus. The Objective of formation is to promote our growth in union and conformity with Christ, according to the Claretian charism in the Church, by means of a personalizing process, in each concrete situation and with openness to universality. (Formation of Missionaries, No.12) The candidate who joins the Claretian Missionaries of St. Thomas Province undergoes formation at different stages. The following are the various stages Vocation Ministry and Minor Seminary The aim of Vocation Ministry is to help individual candidates to make their personal option for Christ and grow in their vocation of service in the Church and beget in them an aptitude toward the Claretian Community. The minor seminary helps the adolescents and young men who show some signs of a Claretian vocation with an opportunity to explore it and to arrive at a free and responsible decision concerning it. Main Objectives To find and promote vocations to Claretian family. We also foster different forms of vocations existing in our congregation in such as to priesthood, permanent deacons and brotherhood. To admit prospective Claretian vocations into our minor seminaries after proper discernment. Integral formation of the candidate and harmonious development of the psycho-physical, i ntellectual and moral conditions which correspond to his age. To create an atmosphere of fraternity, openness and responsibility thereby achieving a greater emotional and sexual maturity. Postulancy The stage of postulancy is the time (3 years normally) to impart competent philosophical training; secure a university degree in arts and humanities and some basic religious and spiritual formation so that the formees have a firm intellectual, psychological and spiritual foundation for the entry into the novitiate. Main Objectives To deepen the intimacy with God, the Father and discover Christ in all things and all things in Christ and discern the action of the Holy Spirit in one's life. To foster deeper awareness of one's religious vocation. To experience and understand the Claretian life and mission today so that the formees are equipped to make a conscious option being aware of the meaning and responsibilities of the vocation. To help the formees adequately care for their physical well-being. Regency Regency is the period of at least one year when the student consolidates and personalizes what is learned during novitiate in the context of the actualities of the mission and is enabled to make definite option for Claretian missionary life according to the various needs of the congregation. Main Objectives To deepen the faith convictions in the context of our apostolate To develop a sense of belonging to Claretian family and active participation in its mission. To experience mature Claretian community life . To develop leadership qualities, initiatives and creativity . Theology In the stage of Theology studies (4 years normally), the student learns to take greater responsibility for his own integral formation, seeking God's will and assistance. He learns to integrate theological studies and reflections into his own personality, under the guidance of the formator to arrive at a clear vision of his mission. The formee intensely prepares himself to commit totally in the congregation and by receiving ministries and holy orders to participate in the mission of the Church. Main Objectives To have deeper filial relationship with God, the Trinity through prayer. To deepen one's faith through interiorisation of the sacred sciences To be rooted in deep prayer life, Christian virtues and moral values To prepare oneself for the missionary life in future To grow in cordi marian spirituality To achieve human maturity required of one's age  

  Pope Voice
Spirituality and Community Life We have come a long way from considering spirituality as something that deals with just practices of piety or some spiritual exercise. It is a whole way of life. It is the basic, practical, existential attitude of the person, which is the consequence and expression of the way in which one understands one’s existence and the meaning of reality. 1. Spirituality as the Centre of our Community Life We commit ourselves to give priority in our lives to the listening of the Word, the celebration of the Eucharist, daily prayer and cordimarian devotion (cf. CC 33-38). We provide the necessary community environment to support this priority.1 Fraternal life is best symbolized and brought to perfection in the Eucharist, which is the sign of unity and the bond of love.2 It is fostered by a prevailing tone of family life in which we all live together sincerely and openly. It is also expressed by our sharing in the governance and orderly operation of the community. Strengthened by such divine power we can move forward in missionary community to achieve personal fullness to which we have been called. As images of God and members of one body, we love one another fulfilling the Lord’s precept “This is my commandment: love one another as I have loved you.” (Jn 15:12). Fraternal love such as this involves the practice of all virtues: “Love is patient and kind; love is not jealous; love is not boastful or conceited, it is never rude and never seeks its own advantage; it does not take offence or store up grievances. Love does not rejoice at wrongdoing but finds its joy in the truth. It is always ready to make allowances, to trust, to hope, and to endure whatever may come” (1Cor 13:4-7). In the community we are concerned for one another, and help bear one another’s burdens. Each and every one of us should continually work together to build community. Like the apostles we are also called to be co- builders of the kingdom of God. As Claretians our first and principal belonging must be to our deep communion with our brothers in the community and there by become witness and heralds of Good news. 2. Community as way of life Consecrated life is a special call of communion in the church. It is a call to love God and live together as brothers, caring and sharing (Rom 12:10; 612) as a family enjoying the presence of God (Mt 18:20). It is here that we come to the basic message and challenge of religious community life. It centers on the need of developing new qualities and attitudes towards life in our inter-personal relationship that will enable us to live as fruitful members of our community. The basic quality of the heart is its sensitivity to the feelings of others. The Gospels narrate how Jesus had feelings from the people and how he healed them and fed them (Mt 9:36; 15:32; Jn 11:33, 35). Religious life is a journey into the heart, a journey into one’s own heart, a journey into the heart of others and also a continuous journey into the heart of Jesus who gives them the light and the power to lead a life at the level of the heart. All the questions in community life can be summarized in one: How can I help myself in a community? Our common life responds to our Founder’s desire to imitate the apostolic life in its fullness, that is, to follow Christ who gathered the apostles about him in fraternal charity (cf. SH 118). According to our Constitutions (CC 10), the foundation of our missionary community life in the person of Jesus, the Son always sent in communion with the Father and the Spirit, in the community of the Twelve (cf. SH 118) and in the first community of believers (cf. SH 107). Community is the place where we live together, pray together, take responsibility together and study: the ambiance wherein we achieve the personal fullness to which we have been called (cf. CC 12) Community values hold a privileged place: sharing the faith, the Word and responsibilities; programming and planning together; teamwork; favouring mutual openness of the individual with others and with the group; jointly reading and analyzing situations and signs of the times (2F 13; CPR 61-62; SW 7).

Provincial Government
The II Provincial Chapter of the Province held from 4-8 December 2007 at Claretian Provincial House, karukutty elected this Provincial Government for a term of three years.   NAME & DESIGNATION PRESENT ADDRESS   Rev. Fr. Vattukulam Thomas Provincial Superior Claretian Provincial House Karukutty- 683 576 Angamaly, Ernakulam Dt. Kerala   Fr. Thadathil John Vicar, Prefect of Formation Claret Bhavan Post Box No. 6 Kuravilangad Kottayam - 686 633   Rev. Fr. Kidangayil Jose Prefect of Apostolate Claretian Provincial House Karukutty- 683 576 Angamaly, Ernakulam Dt. Kerala   Rev. Fr. Pulinkunnel Jose  Prefect of Economy Claretian Provincial House Karukutty, Angamaly Ernakulam Dt. Kerala   Fr. Kollamparampil George Prefect of Spirituality   Claretian Provincial House Karukutty- 683 576 Angamaly, Ernakulam Dt. Kerala CURIA ADDRESS Karukutty- 683576, Angamaly, Ernakulam Dt. KERALA, Tel. 0484 2613434, 3233666 E-mail :, Website:
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Pope Francis

Pope Francis Interview

ROME, March 05, 2014 -  published below the first English translation of Pope Francis’ interview with Ferruccio de Bortoli that appeared in Corriere della Sera. The text has been published by kind permission of the newspaper's director.

In an Interview with Corriere della Sera, Bergoglio Talks About His Revolutionary First Year at the Head of the Church"

“The Truth is that I Do Not Feel Nostalgia for Argentina”

By Ferruccio de Bortoli

One year has gone by since that simple “good evening” that moved the world. The lapse of 12 very intense months is not able to contain the great mass of Francis’ novelties and profound signs of pastoral innovation. We are in a small room in Saint Martha’s. The only window looks out onto a courtyard that opens a miniscule angle of blue sky. The Pope appears suddenly through a door, with a relaxed and smiling face. He is amused by the various recording devices that the senile anxiety of the journalist placed on the table. “Do they all work? Yes? Thank goodness.” The assessment of this year? No, he doesn’t like assessments. “I only do an assessment every 15 days, with my confessor.”

Holy Father, every now and then you call on the telephone those who ask you for help. And sometimes, do they not believe it’s you?

Holy Father: Yes, it’s happened to me. When someone calls it’s because he wants to talk, has a question to ask, advice to request. When I was a priest in Buenos Aires it was easier. And I have kept that custom. It’s a service, it is expressed like that. But it’s true that now it’s not so easy to do, given the quantity of people who write to me.

Do you remember any one of those contacts with particular affection?

Holy Father: An 80-year-old widow who had lost her son wrote to me. And now I give her a call once a month. She is delighted. I do the [role of a] priest. I like it.

In regard to your relations with your predecessor, Benedict XVI, have you ever asked him for advice?

Holy Father: Yes, the Pope Emeritus isn’t a museum statue. It’s an institution we’re not used to. Sixty or seventy years ago, the figure of the Bishop Emeritus didn’t exist. That came after Vatican Council II and now it’s an institution. The same has to happen with the Pope Emeritus. Benedict is the first and perhaps there will be others. We don’t know that. He is discreet, humble, he doesn’t want to bother. We spoke about it and together we came to the conclusion that it would be better if he saw people, that he come out and participate in the life of the Church. Once he came here on the occasion of the blessing of the statue of Saint Michael the Archangel, then for a lunch in Saint Martha’s and, after Christmas, I returned the invitation to participate in the Consistory and he accepted. His wisdom is a gift of God. Some would have liked him to retire to a Benedictine Abbey far from the Vatican. And then I thought of grandparents, who with their wisdom and advice give strength to the family and do not deserve to end in a retirement home.

We think that your way of governing the Church is like this: you listen to everyone and then you decide alone – somewhat like the Father General of the Jesuits. Is the Pope a man who is alone?

Holy Father: Yes and no, but I understand what you wish to say to me. The Pope is not alone in his work because he is supported by the advice of many. And he would be a man alone if he decided not to listen to anyone or to pretend that he listened. However, there is a moment when one must decide, when one must sign, in which he remains alone with his sense of responsibility.

You have innovated, criticized some attitudes of the clergy. You have revolutionized the Curia, with some resistance and opposition. Has the Church already changed as you wished a year ago?

Holy Father: Last March I had no plan to change the Church. I was not expecting, let’s put it this way, this transfer of diocese. I began to govern, trying to put into practice everything that had emerged in the debate among the Cardinals of the different Congregations. And in my actions I hope to count on the Lord’s inspiration. I’ll give you an example: there has been talk of the spiritual situation of people who work in the Curia, and then they started to make spiritual retreats. More importance should be given to annual Spiritual Exercises. All have a right to spend five days in silence and meditation, whereas before in the Curia they listened to three homilies a day and then some continued working.

Are tenderness and mercy the essence of your pastoral message?

Holy Father: And of the Gospel. They are the heart of the Gospel. Otherwise, one doesn’t understand Jesus Christ, or the tenderness of the Father who sends Him to listen to us, to cure us, to save us.

But was this message understood? You said that the “Francis mania” wouldn’t last long. Is there something of your public image that you don’t like?

Holy Father: I like to be among the people, with those who suffer, and to go to the parishes. I don’t like ideological interpretations, a certain mythology of Pope Francis. When it is said, for instance, that I go out from the Vatican at night to feed beggars on Via Ottaviano – I would never even think of it. Sigmund Freud said, if I’m not mistaken, that in all idealization there is an aggression. To paint the Pope as if he is a sort of Superman, a sort of star, I find offensive. The Pope is a man who laughs, cries, sleeps peacefully and has friends like everyone else. He is a normal person.

Do you have nostalgia for your Argentina?

Holy Father: The truth is that I have no nostalgia. I would go to visit my sister, who is sick, the last of five of us. I'd love to see her, but this does not justify a trip to Argentina: to call by phone, that is enough. I do not think I'll go before 2016, because I have already been to Latin America, to Rio. Now I have to go to the Holy Land, to Asia, and then to Africa.

You have just renewed your Argentine passport. You are still a head of state.

Holy Father: I renewed it because it had expired.

Were you annoyed that they accused you of being Marxist, especially in the United States, after the publication of “Evangelii Gaudium”?

Holy Father: Not at all. I never shared the Marxist ideology because it’s false, but I knew many good persons who professed Marxism.

The scandals that perturbed the life of the Church fortunately are now in the past. On the delicate topic of the abuse of minors, philosophers Besancon and Scruton among others, asked you to raise your voice against fanaticism and the bad faith of the secularized world that doesn’t respect childhood much.

Holy Father: I wish to say two things. The cases of abuse are terrible because they leave very profound wounds. Benedict XVI was very courageous and opened the way. And, following that way, the Church advanced a lot, perhaps more than anyone. The statistics on the phenomenon of violence against children are shocking, but they also show clearly that the great majority of the abuses come from the family environment and from people who are close. The Catholic Church is perhaps the only public institution that moved with transparency and responsibility. No one else did as much. And yet, the Church is the only one being attacked.

You say that “the poor evangelize us.” The attention given to poverty, the strongest mark of your message, is taken by some observers as a profession of pauperism. The Gospel doesn’t condemn wealth. And Zacchaeus was rich and charitable.

Holy Father: The Gospel condemns the worship of wealth. Pauperism is one of the critical interpretations. In the Medieval Age there were many pauperist currents. St. Francis [of Assisi] had the genius of placing the subject of poverty in the evangelical journey. Jesus says that one cannot serve two masters, God and money. And when we are judged at the end of time (Matthew, 25), we will be asked about our closeness to poverty. Poverty removes us from idolatry and opens the doors to Providence. Zacchaeus gives half of his wealth to the poor. And those whose barns are full of their own egoism, the Lord, at the end, will call to account. I think I expressed well my thought on poverty in “Evangelii Gaudium.”

You identify in globalization, especially financial, some of the evils that humanity suffers. However, globalization brought millions of people out of poverty. It brought hope, a rare sentiment that must not be confused with optimism.

Holy Father: It’s true, globalization saved many people from misery, but it condemned many others to die of hunger, because with this economic system it becomes selective. The globalization that the Church thinks of does not look like a sphere in which every point is equidistant from the center and in which, therefore, the particularity of peoples is lost. It is, rather, a polyhedron, with its different facets, in which each nation keeps its own culture, language, religion, identity. The present “spherical” economic globalization, especially the financial, produces one thought, a weak thought. And the human person is no longer at its center but only money.

The subject of the family is central for the activity of the Council of Eight Cardinals. Since John Paul II’s Exhortation “Familiaris Consortio”, many things have changed. Great novelties are expected. And you said that divorced persons must not be condemned – that they must be helped.

Holy Father: It is a long path that the Church must complete, a process that the Lord wants. Three months after my election, I was submitted the topics for the Synod, and we decided to discuss what Jesus’ contribution is to contemporary man. However, at the end – which for me is a sign of the will of God -- we decided to discuss the family, which is going through a very serious crisis. It’s difficult to form a family. Young people no longer get married. There are many separated families, whose common life plan failed. The children suffer a lot. And we have to give an answer. However, we have to reflect a lot on this, and in depth. This is what the Consistory and the Synod are doing. We must avoid staying on the surface of the topic. The temptation to resolve each problem with casuistry is an error, a simplification of profound things. It’s what the Pharisees did: a very superficial theology. And it is in the light of this profound reflection that particular situations will be able to be addressed seriously, also that of the divorced.

Why did Cardinal Walter Kasper’s report in the last Consistory (an abyss between the doctrine on marriage and the family and the real life of many Christians) generate so much division among the Cardinals? Do you think that the Church will be able to go through these two years of toilsome journey to come to a broad and serene consensus?

Holy Father: Cardinal Kasper made a beautiful and profound presentation, which will soon be published in German, in which he addresses five points, the fifth of which is that of second marriages. I would have been more worried if there hadn’t been an intense discussion in the Consistory, because it would have been useless. The Cardinals knew that they could say what they wanted, and they presented different points of view, which are always enriching. Open and fraternal debate makes theological and pastoral thought grow. That doesn’t frighten me. What’s more, I look for it.

In the recent past, it was customary to refer to “non-negotiable values,” especially on questions of bioethics and sexual morality. You haven’t used that formula. Is that choice a sign of a less prescriptive style, more respectful of individual conscience?

Holy Father: I never understood the expression “non-negotiable values.” Values are values and that’s that. I can’t say which of the fingers of the hand is more useful than the rest, so I don’t understand in what sense there could be negotiable values. What I had to say on the topic of life I have put in writing in “Evangelii Gaudium.”

Many countries have regulated civil unions. Is it a path that the Church can understand? But up to what point?

Holy Father: Marriage is between one man and one woman. The secular States want to justify civil unions to regulate different situations of coexistence, spurred by the need to regulate economic aspects between persons as, for instance, to ensure healthcare. Each case must be looked at and evaluated in its diversity.

How will the role of women be promoted within the Church?

Holy Father: Casuistry doesn’t help in this case either. It’s true that women can and must be more present in decision-making posts of the Church. But I would call this a promotion of a functional type. And with that alone, one doesn’t advance much. Rather, we must think that the Church has the feminine article, “la”: it is feminine by origin. Theologian Urs von Balthasar worked a lot on this topic: the Marian principle guides the Church by the hand of the Petrine principle. The Virgin is more important than any Bishop and any of the Apostles. The theological reflection is already underway. Cardinal [Stanislaw] Rylko [president of the Pontifical Council for the Laity], together with the Council of the Laity, is working in this direction with many expert women.

Half a century after Paul VI’s encyclical “Humanae Vitae,” can the Church take up again the topic of birth control? Your confrere, Cardinal [Carlo Maria] Martini [the late Archbishop of Milan] believed it was now time.

Holy Father: It all depends on how the text of “Humanae Vitae” is interpreted. Paul VI himself, towards the end, recommended to confessors much mercy and attention to concrete situations. But his genius was prophetic, as he had the courage to go against the majority, to defend moral discipline, to apply a cultural brake, to oppose present and future neo-Malthusianism. The object is not to change the doctrine, but it is a matter of going into the issue in depth and to ensure that the pastoral ministry takes into account the situations of each person and what that person can do. This will also be discussed on the path to the Synod.

Science evolves and redraws the ends of life. Does it make sense to prolong life in a vegetative state?

Holy Father: I’m not a specialist on bioethical arguments, and I’m afraid of being mistaken in my words. The Church’s traditional doctrine states that no one is obliged to use extraordinary methods when someone is in his terminal phase. Pastorally, in these cases I have always advised palliative care. On more specific cases, should it be necessary, it’s appropriate to seek the advice of specialists.

Will your trip to the Holy Land lead to an agreement of intercommunion with the Orthodox that Paul VI, fifty years ago, almost signed with [Patriarch] Athenagoras?

Holy Father: We are all impatient about achieving “sealed” results. But the path of unity with the Orthodox means above all walking and working together. In Buenos Aires, several Orthodox came to the catechetical courses. I usually spent Christmas and 6 January together with their bishops, who sometimes even asked the advice of our diocesan offices. I do not know if the story is true that Athenagoras told Pope Paul VI that he proposed that they walk together and send all the theologians to an island to discuss among themselves. It's a joke, but it is important that we walk together. Orthodox theology is very rich. And I believe that they have, at this time, great theologians. Their vision of the Church and collegiality is marvelous.

In a few years the greatest world power will be China with which the Vatican has no relations. Matteo Ricci was a Jesuit like you.

Holy Father: We are close to China. I sent a letter to President Xi Jinping when he was elected, three days after me. And he answered me. The relationships are there. They are a great people whom I love.

Why, Holy Father, do you never speak about Europe? What is it about the European project that does not convince you?

Holy Father: Do you remember the day when I spoke of Asia? What did I say? (Here the reporter ventures to give some explanation, collecting vague memories only to realize that he had fallen for a nice trick). I have not spoken about Asia, or Africa, or Europe. Only about Latin America when I was in Brazil, and when I had to receive the Commission for Latin America. There hasn’t yet been a chance to talk about Europe. It will come.

What book are you reading these days?

Holy Father: ‘Peter and Magdalene’ by Damiano Marzotto on the feminine dimension of the Church. A beautiful book.

And you’re not able to see any good films, another of your passions? "La Grande Bellezza" won an Oscar. Will you see it?

Holy Father: I don’t know. The last movie I saw was Benigni's ‘Life is Beautiful’. And before I had seen Fellini's ‘La Strada’. A masterpiece. I also liked Wajda...

St. Francis had a carefree youth. I ask you: have you ever been in love?

Holy Father: In the book The Jesuit, I recount when I had a girlfriend at the age of 17. And I mention it also Heaven and Earth, the volume that I wrote with Abraham Skorka. In the seminary, a girl made my head spin for a week.

And if you do not mind me asking, how did it end?

Holy Father: They were things of youth. I spoke with my confessor about it [a big smile].

Thank you Holy Father.

Holy Father: Thank you.


Provincial Secretary Province of St Thomas
Claretian Provincial House, Karukutty
Ernakulam Dt. - 683 576; Tel.0484 2613434
mob.09400071268; web.


Dr. Noble Mannarath, CMF

The Great Eucharistic Grace of Anthony Mary Claret and it’s Apostolic Significance

1. Introduction

In the apostolic spirituality and in the mystical experiences of Saint Anthony Mary Claret, Holy Eucharist played a paramount role. The Eucharistic devotion and the Eucharistic centred life of Claret was one that dominated all through his life. His faithful and regular fulfilment of the Sunday obligations of attending Mass, receiving communion and constant visit to the Blessed Sacrament from the early childhood well attests to this fact.[1] It is important to note that ‘the conversion’ of young Anthony was actualized during the celebration of Holy Mass in Barcelona, where the Word of God went deeply ‘like an arrow in his heart.’[2] The various writings of Anthony Claret, both autobiographical and others, confirms how vital and affluent was the mystery of the Eucharist in the life of this Eucharistic Saint. The apex of all the Eucharistic centred life of this great Saint is certainly the extraordinary grace of conserving the Eucharistic Species in his heart from the reception of one Holy Communion to the next.

According to John Mary Lozano, what distinguishes our Saint from the other great Latin Saints is “the pre-eminent role of the Eucharist plays in his mystical experiences, both as a source of illumination and as a means of mystical transformation.”[3] For him, the basic characteristics of his Eucharistic life were consisted of the three components of Holy Mass, the Holy Communion and the Eucharistic Adoration.[4] All the more, Claret’s mystical life was eminently Eucharistic. Most of his mystical graces were related to the Eucharist and took place either during Mass or before the Blessed Sacrament; in such a way that the Eucharist was the Sacrament of the mystical union for our great Saint. For Saint Anthony Mary Claret Holy Eucharist was the privileged place to encounter Jesus Christ, firstly as the Real Presence, then as the Sacrifice and later as Communion.

2. The Great Eucharistic Grace

The summit of Anthony Mary’s Claret’s devotion to the Eucharistic Lord and the conformity with Christ the Redeemer was the Great Grace of preserving the Eucharistic species in his heart. Claret describes the account of this great grace in the Lights and Graces for the year 1861:

On 26th August, 1861, at 7.00 in the evening while I was at prayer in the church of the Rosary at La Granja, the Lord granted me the great grace of conserving the sacramental species and the Blessed Sacrament present always in my breast, day and night. Therefore, I must always be very recollected and inwardly devout, and I must pray and confront all the evils of Spain, as the Lord has told me.

To this effect, He brought a number of things to my memory, such as how, without any merit, talent, or human efforts, He has lifted me up from the lower ranks of society to its loftiest point. Alongside the kings of earth; and now, alongside the King of Heaven. “Glorify and bear God in your body” (1 Cor 6: 20).[5]

It might be considered as the culmination of all the mystical graces that were taken place in Anthony Claret. The Saint recorded almost literally the experience – except for a few small changes in punctuation and substitution of the words – in the Autobiography he was writing, nine months later, around the middle of May 1862.[6] Though Claret had some doubt initially about whether or not he ought to mention this grace in the Autobiography, he was told by the Blessed Virgin Mary and later by Jesus Himself at Mass not to erase it and conforming “that He had indeed granted me this grace of remaining within me sacramentally.”[7] The truth of this extraordinary grace may be beyond any doubt, even though there can be different interpretation on this august grace. It is confirmed by the reiteration of the Saint himself in his writings and in personal confidences he shared with his close friends.[8] According to Augusto Andrés Ortega, based on the Saint’s balanced and strongly realistic temperament and the stages of his spiritual life in which the phenomenon has occurred – a stage where there was no place for illusions or deceptions of this sort – his statements should be trusted without reserve.[9]

The Saint himself terms the extraordinary grace of preserving the Eucharistic species in his heart as “a great grace.” The only other instance, where Claret uses this similar expression of “great grace” was when writing of the grace of the infused love of enemies that he received a year before his death.[10] The Saint himself understood well that it was the in-corruption of the Sacramental species within him and therefore he believed the constant miraculous presence of Christ in his life from August 26, 1861 until his death.[11] Although such phenomenon are certainly a big question-mark to the law of nature and a transgression to the present day positivistic principles,[12] we are forced to understand it as an exceptional favour of Christ’s ever loving presence bestowed on the soul of Claret by the omnipotent God.

3. The Apostolic Significance of the Eucharistic Grace

What precisely was the nature of this grace as well as its effect in Anthony Claret? Surely the Saint was naturally reserved in sharing of his life with others, and moreover speaking about the spiritual and mystical graces he received from God, unless he was bound to do so under obedience.[13] Concerning this august grace as well, Claret was repugnant in writing down and revealing with others; but it was the affirmation along with intervention from Jesus Christ and Virgin Mary left for his posterity the reminiscence of this splendid grace.[14] However these being the case, still the Saint left us enough indications about the divine intervention in his soul and the profound spiritual effect of it. Claret felt so conspicuously an inner impulse, both for an intense union with Jesus Christ as well to a greater drive of an apostolic vigour. He writes so: “I must always be very recollected and inwardly devout. Furthermore I must pray and confront all the evils of Spain, as the Lord has told me.”[15] The consequence of this grace was then two-fold: an attitude personal with two correlative features and an apostolic commitment.

In the same breath, just after elaborating the ‘great grace,’ Claret continues writing its apostolic meaning for his life. It is quite remarkable to note that like St. Teresa of Avila, Claret did not formulate the conclusions for devoting the rest of his life for exclusively contemplating the mystery of Jesus Christ, the Blessed Sacrament hidden within his breast. Rather, in line with his deep vocational identity as the apostolic missionary and evangelizer of the Father, he draws quite distinct conclusions that, although spending a great deal more in prayer and recollection, he must above all commit himself with greater dedication to his apostolic tasks. Such was the intense sense of captivation in the apostolic identification as the prophet-evangelizer of the Father, in the very mould of Jesus Christ and the apostles. Everything, his talents and energy, his time and learning, his struggles and sufferings, his graces and lights, etc., were seen only through the microscope of the apostolate.

 (i). A Grace of Union with Christ his Head: Anthony Claret accepted this mystical grace as a pure gratuitous gift of God. It was a grace of union with Christ his head, aimed to serve for his personal sanctification, and also for the benefit of the people of God. At a time when Claret was experiencing a true ‘dark night of the soul’ in the court, this grace could be termed as a consequence for his intense desire for the mystical configuration with Jesus Christ. For Claret, it was like a culmination for a fundamentally Eucharistic-centred life that has been commenced from his early childhood.[16] From another viewpoint, we can also approach this Eucharistic grace as a special gift of Christ’s loving affirmation as well as protection granted to His beloved son Anthony Claret, a real consolation for his disturbed soul that was subjected under perennial calumnies and persecution in those years. And, it was also “a confirmation on the part of the Lord that He is really present in the ‘interior chapel’ of Claret’s heart where his soul like Mary is at the feet contemplating Him.”[17]

In fact, Claret was conscious that “without any merit, talent, or personal recommendation,” the Lord has lifted him “from the lowest of the low to the highest post, at the side of the kings of this earth.” What he states thereafter is so significant: “And now He has put me at the side of the King of Heaven. ‘Glorify God and bear him about in your body’ (1 Cor. 6: 20).”[18] For that reason Claret felt that it was his sacred obligation to live always in the presence of the Lord, being in intense communion with the Lord both in moments of prayer and apostolate. It was this profound sense of communion that led Claret into such a personal and loving conformity with Jesus Christ; ‘to be always very recollected and inwardly devout.’

According to Andrés Ortega, the extraordinary phenomenon of the miraculous conservation of the Eucharistic species belongs to the same class along with the cases of stigmatization, transverberation, etc.; and, it evidently belongs to a state of union, that union which the mystics call ‘transforming.’[19] For Claret, this ‘great grace’ means entering into the transforming union or the so called ‘mystical marriage with the Lord’.[20] J. Puigdesens, following the norms of the mystical theology calls this phenomenon of Eucharistic grace as an episode of entering into the ‘spiritual or mystical marriage.’[21] Even though there are differences of opinion whether Claret entered the so-called state of mystical marriage with the very reception of this grace of conservation of the Eucharistic species or only in the later period, we shall nevertheless find an inherent correlation between this “great grace” and the transforming union in Claret.

Anthony Mary Claret’s all consuming love for the Blessed Sacrament, which is an important key to his apostolic spirituality, now transformed him into the suffering and sacrificial Christ, in a real and even mysteriously perceptible way; thus, sacramentalizing the very body of our Saint. All the same, there begun in the life of Anthony Claret, an intense stage of contemplation of the inner mysteries of Jesus Christ as well as an exceptionally passionate living of the apostolic life. Whatsoever the argument is in saying that transforming union has its degrees, this ‘great grace’ surpasses all other mystical phenomenon that occurred in the life of Saint; for in itself, it was certainly the sign and source of the unifying and configuring grace.[22] The inner aspiration of Claret at this stage of 1862 would give us an enhanced understanding about his passionate yearning for the transforming or configuring union with the Eucharistic Lord.

My Father, take this poor heart of mine and devour it as I do you, so that I may be changed totally into you. At the word of consecration the substance of bread and wine are changed into the substance of your body and blood. Almighty Lord, consecrate me; speak over me the words that will change me totally into you.[23]

(ii). An Intense Desire for Prayer: The second consequence or effect of this grace could be identified as an intense desire for prayer, which may perhaps be understood as prayer of union and prayer of intercession, an aspect inseparable to the desire for recollection. We know from the beginning of his apostolic missionary life he gave great importance for prayer; both the prayer of thanksgiving and intercession. As he was immersed in hectic apostolic activities, he also was seeking the help of the people, lay and religious, for the success of his mission; also entrusted other people to assist him by prayer.[24] Claret understood how important it was for an evangelizer and apostolic missionary to spend much time in prayer imitating the example of Jesus. It was this fervent prayer and the intense communion with the Eucharistic Lord that formed in him as the source of power for all his missionary work, especially in the midst of vicious sufferings and persecutions.

(iii). A Revitalized Apostolic Commitment: The final effect as well the most important effect of this grace for Claret was the ‘action-apostolate,’ a rejuvenated apostolic commitment. It is particularly noteworthy that the Lord himself gave a meaning to this phenomenon by assigning it a specific purpose: “to confront all the evils of Spain.” We may well recall the political, social, economic, cultural, religious and ecclesial transformation as well as deformation Europe and especially Spain at the time of Anthony Claret was undergoing. The liberal and secular revolutions along with materialism, atheism, rationalism, liberal laicism, religious indifferentism, irreligiousness, anti-church laws, suppression of religious orders, disappearance of the centres of evangelization, the rapid inroads of Protestantism and socialism in to the minds of the people, etc., were menacing the society beyond any description.[25] All these challenges were vividly in his mind when he wrote that he has to confront all the evils of Spain as instructed by the Lord.

Among the abovementioned many ‘evils’ that were troubling Spain and the Church of that time, God illumined him with a new mystical experience as regards to what those evils that were threatening Spain and how to confront them as well. It happened on the very next day, on August 27 1861, after receiving the grace of preserving the Eucharistic species within him. Claret thus writes:

On August 27, 1861 in the same church, during Benediction of the Blessed Sacrament that I was conducting after Mass, the Lord let me know the three great evils that were menacing Spain: (l) Protestantism, or rather, the loss of the Catholic spirit; (2) the Republic; (3) communism. To combat these three evils, He showed me that three devotions should be practiced: the Trisagion, the Blessed Sacrament, and the Rosary.[26]

These explanations from the Autobiography find a confirmation in his letter written to Fr. Jose Xifre, in which he gave the account of the evils that were threatening Spain and the antidote to counter them.[27] It is noteworthy that both in the Autobiography and in his Lights and Graces, Claret simply offers a summing up of the evils he had been struggling against throughout his extensive apostolic career and the remedies to combat them. Nevertheless, we do not find the Saint indicating any new apostolic plans or detailed perspectives of how to proceed with.

It is to be particularly remarked that Claret clearly understood that Protestantism as ‘the loss of the Catholic spirit,’ or better termed it as ‘de-catholicization,’ something that many of his contemporaries failed to understand at that time. The Saint in his keen sensibility “identified Protestantism with the revolt of reason against the fundamental principles of Christian revelation, a revolt incarnated in those rationalist writers and thinkers who were denying the Divinity of Jesus Christ.”[28] And communism – another great evil – was very much identified with secularism, atheism, irreligiousness, anti-church attitude and everything related to that; and we see him vigorously fighting against it all along his apostolic campaign. Only the notion of the Republic that emerged with clarity in the 1868 Revolution appears with a certain novelty here among the great evils of that time.[29] But in fact, this was an idea as old as the French Revolution itself, and it was not something that original in itself for Claret, who was giving enough hinds predicting the downfall of the Spanish Monarchy through an insurgency.[30]

Along with these three evils of Protestantism, the Republic and Communism, there were without doubt, the four arch-demons he had to confront with. It was on 23rd September 1859, in the second vision of the angel of the Apocalypse[31] Claret was made to understand about the four arch-demons. Again on 24th September 1859 on the Feast of Our Lady of Mercy, the Lord has given him further understanding about the demons. The first arch-demon that would ‘promote the love of sensual pleasure’; the second, ‘the love of gain: the golden calf’; the third, ‘independence of reason’; and the fourth, ‘independence of will.’[32] Claret’s apostolic response to all these evils and snares would still be an all-inclusive evangelization of the people. It is also achieved with the great additional insight of the Academy of St. Michael and the Popular Parish Lending Libraries, which were destined to carry out an in-depth consecratio mundi (‘consecration of the world’) by multiplying evangelizers and reformers in every sphere, with lay people playing a significant role along with the priests and religious. It is in this perspective we have to comprehend all his efforts of forming various agents of evangelization through different organizations, conformities and apostolic initiatives in Spain.

Probably we can agree with Jesus Alvarez, who says that “Father Claret in numbers 694 and 695 of his Autobiography, was not summing up some possible dangers for the future of Spain, but was describing what had been happening in Spanish reality since the beginning of the century.”[33] For that very reason, Claret did not intend to draw certain new apostolic program in combating the evils, but just concentrated in intensifying his evangelical activity with greater vigour and passion.[34] Claret was feeling all the more strengthened and fortified for the fight, with the all conquering presence of the Lord within him in the Eucharistic species. He might have really experienced the force within him that is capable of transforming all those potentialities of evil into the situations of salvation, in placing all the things into the orbit of the Kingdom, into the very orbit of the salvific love of the Father. We can say that the presence of the Lord within Claret was effected not merely as something static but as something dynamic; it was an action, an intense apostolic action.[35]

Anthony Claret in line with ‘the Plan of restoring the beauty of the Church’ that he was adequately preoccupied with during his Madrid period, understood the challenge as an opportunity for ‘new evangelization’ and a ‘new mission’[36] in the Church with greater vision as well as apostolic fervour. This new Claretian evangelization and new mission gave rise to a need in concentrating all the more to the true fundamentals of the religious education and true piety; that is based on the Blessed Sacrament and devotion to Virgin Mary through Rosary, which were the two inseparable poles of the apostolic spirituality of Anthony Claret. He indeed considered that the Holy Eucharist as the food of our soul and a pledge of future resurrection,[37] just as material food provides energy for the body, having at the background of his mind the fundamental anthropological perception of the human being as being made up of body and soul.

With the mystical grace of the Eucharist, Claret was felt well fortified as well as edified to confront the sins of the world in order to convert them into a new world, into a new humanity, in the image of Jesus Christ. This is all that signifies as the action in the Holy Eucharist. The presence of the Eucharistic species was the very symbol of fight: a fight against the evils of the society, against the sinful old man, against the ignominy of the humanity, against all kinds of forces of evil present in this material world.[38] And without doubt, the Holy Eucharist in its very significance is aimed to become the force for victory of good over evil. Claret firmly believed that the Holy Eucharist not only unites us with the Lord, but it also augments in us the fire of charity and action; and he tells fervently that ‘the fire of divine love through the reception of the Sacrament of the Eucharist makes fire within….’[39] The very life and apostolate of Claret bears a factual testimony to this statement.[40]

4. The Fusion of ‘Martha and Mary’ in Claret

The last two years of Anthony Claret, unquestionably, was a complete fusion of ‘Martha and Mary’, of action and contemplation, the high point of intense spiritual life and mystical union.[41] God made him a living ciborium, a human tabernacle, in which the Lord of the universe reposed day after day, enabling him to fight against the evils of the society and to renew the humanity into the image of the Creator. Even after receiving such an extraordinary grace, Anthony Claret all the more pursued with greatest dedication to persevere and advance in perfection; and that too, through the ‘frequent and well-made reception of the Sacraments, celebrating and hearing Mass well.’[42] Indeed, Claret was a great Eucharistic mystic and Saint, who adored the Lord of the Eucharist, both in the Blessed Sacrament and within himself. He was a giant of an apostolic missionary and the grace of the conservation of the Eucharistic species served in him as the true font and support for all his universal and ecclesial apostolate.

The Eucharistic grace enabled Claret to enter into a profound mystical and transforming union with the Lord; and at the same time, it turned to become an indescribable source of energy to confront all the more vigorously the evils affecting the Church as well as the society. It gave him a firm conviction that he was accompanied by ‘a divine force’ that can make all things new and to transform the structures of evil into structures of salvation.[43] His amalgamation with Jesus Christ was translated into an all-conquering vigour and vitality for the apostolate of the prophet-servant of the Kingdom of God. For Claret, this great grace was nothing else, but the astounding surge of apostolic power drawing him to collaborate in the growth of the whole mystical Body of Christ, the Church. Strengthened by the Eucharistic Species and energy he re-launched his apostolic mission to confront all the evils of the society, to make all things new and to save all the people for the 'unfathomable love of God. He was a ‘mystic in action’ and at the same time, an ‘active humanist in pure contemplation’. It is really hard to find such a harmonious fusion of action and contemplation in the many saints and holy persons of the Church.

5. Conclusion

The Devotion to the Eucharist and the centrality of Jesus Christ, undoubtedly, was an essential characteristic of the spirituality of Anthony Claret’s life. If it was a passionate and loving devotion to the Blessed Sacrament and to the Holy Eucharist that was manifested in Claret’s early life, it was the mystical and transforming union with Eucharistic Lord that was marked out in his later life. With such a tangible experience of the Eucharistic Lord, certainly Claret turned out to be a true servant and minister of the Holy Eucharist. In the history of the Church it is not that easy to find many Saints like Claret who dedicated so fully to the apostolic activities, and at the same time dedicating fully to the perpetual adoration of the Blessed Sacrament. Holy Eucharist and the Eucharistic Lord was one dimension that totally engulfed the very apostolic life of Anthony Mary Claret. In short, Claret fully harmonized the Eucharistic dimension in to his apostolic missionary life; and they remained so much as inseparable facets of the one and the single mystical experience in our Saint, at the same time mutually substantiating each other.



Auto.: Autobiography of Saint Anthony Mary Claret

AW: Works of Saint Anthony Mary Claret, Volume II: Autobiographical Writings

SSW: Works of Saint Anthony Mary Claret, Vol. III: Selected Spiritual Writings

RR: Retreat Resolutions of Saint Anthony Mary Claret

SN: Spiritual Notes of Saint Anthony Mary Claret

LG: Lights and Graces of Saint Anthony Mary Claret

EC : Epistolario de San Antonio María Claret

EE : San Antonio María Claret: Escritos Espirituales

Opúsculos, I: Colección de Opúsculos por el Excmo. é Ilmo. Sr. D. Antonio Maria Claret, Vol. I.

C. Fernández, El Beato, Vol. I : Cristóbal Fernández, R. P., El Beato Padre Antonio Maria Claret, Vol. I

J. Alvarez, Return To Origins: Jesús Alvarez Gómez, Claretian Missionaries: Return To Origins, Vol. I

J. Puigdesens, Espíritu del Venerable Claret: José Puigdesens, in Espíritu del Venerable P. Antonio Maria Claret.

A.A. Ortega, Espíritu y Misión: Augusto Andrés Ortega, Espíritu y Misión del Padre Claret

J. Clotet, Vida Edificante: Jaime Clotet, Vida Edificante del Padre Claret, Misionero y Fundador.

C. Njayarkulam, Work and Suffer: Cyriac Njayarkulam, Work and Suffer for Jesus Christ

J.M. Lozano, Mystic and Man: Juan Maria Lozano, Mystic and Man of Action


[1] Auto. 36-40.

[2] Auto. 68.

[3] J.M. Lozano, Mystic and Man, p. 289.

[4] Auto. 696.

[5] LG, 1861, in AW, p. 323.

[6] Auto. 694.

[7] Auto. 700.

[8] Close friends such as Fr. Carmelo Sala, a member of his household, two Superiors General of his Congregation - Frs. Joseph Xifre and Clement Serrat - as well as P. Juan, the Abbot of Fontfroide, all testified that they heard of it from him personally. Cf. J. Clotet, Vida Edificante, p. 623; A. Andrés Ortega, Espíritu y Misión, p. 135; PAV, sess. 48, art. 33; PAV, sess. 34, art. 30. (Jose Maria Mesa in his article on “Una Gracia Grande” (Studia Claretiana, Vol. II, 1964) gives more testimonies about the sacramental grace of conserving the Eucharistic species by Claret.  pp. 51-55)

[9] A. Andrés Ortega, Espíritu y Misión, p. 135.

[10] LG, 1869, in AW, p. 338.

[11] For nine years and two months, from the 26th of August 1861 till the 24th of October 1870, it is believed that St. Anthony Mary Claret carried in his breast, the Sacramental Species, incorrupt, from one Communion to the next.

[12] Jose Maria Mesa in his article on “Una Gracia Grande” in Studia Claretiana substantiates with valid arguments and examples for the sacramental grace of conserving the Eucharistic species by Claret.  pp. 59-68.

[13] Auto. 1. Claret also says his stance very clearly in his very first written Resolutions; “I will never praise myself, or speak of myself or what I have done… If I am praised, I will be silent…and try to change the subject.” Cf. RR, 1843, no. 10 in AW, p. 150.

[14] Claret describes the event in the following words; “I had been thinking of erasing it and was still thinking of it today (May 16, 1862), but the Blessed Virgin told me not to erase it. Afterward, while I was saying Mass, Jesus Christ told me that He had indeed granted me this grace of remaining within me sacramentally.” Cf.  Auto. 700

[15] Auto. 694.

[16] J. Álvarez, “La conservación de las especies para nuestra Iglesias” in XX Siglos (Vol. IV, no. 15, 1993), p. 96.

[17] C. Njayarkulam, Work and Suffer, p. 142.

[18] Auto. 694.

[19] A. Andrés Ortega, Espíritu y Misión, p. 136.

[20] The repeated identification with the Pauline phrases such as “until Christ is formed in you” (Gal 4: 19), “I live, now not I; but Christ lives in me” (Gal 2: 20), the statement given in the Resolutions that “Jesus is seated in my heart” (RR, 1864, no. 8), etc. might gives us ample affirmation to our statement for the transforming union of the Saint with Jesus Christ. At the same time, a few would suspect that the union with the Lord that is called as ‘mystical marriage’ might have probably begun with the vision of Mary handing over the Child Jesus to Claret on the Christmas night of 1864. Besides, from 1864, Claret’s apostolic zeal was much transformed into a tranquil state of readiness to accept whatsoever might occur in life.

[21] J. Puigdesens, Espíritu del Venerable Claret, p. 361.

[22] Once we accept Holy Eucharist as a Sacrament of unity, it gives a valid confirmation to us in accepting this grace as one of unifying and configuring nature.

[23] Auto. 756.

[24] Auto. 263.

[25] La Época Presente in Opúsculos, I, pp. 281-282.

[26] Auto. 695; LG, 1861, in AW, pp. 323-324.

[27] Letter to Fr. Jose Xifre, August 27, 1861: EC, II, pp. 358-359.

[28] J. Alvarez, Return To Origins, p. 238.

[29] J. Alvarez, Return To Origins, p. 237.

[30] Letter to Fr. Antonio de Galdácano, February 8, 1858: EC, I, pp. 1507-1508.

[31] It has to be remembered that Claret had the first vision of the Angel of the Apocalypse on September 2, 1855, six days after he had officially inaugurated the Institute of his sisters, by receiving the profession of Antonio Paris, the foundress. Claret writes; “1855. Knowledge… Angel of the Apocalypse on September 2, 1855.” Cf. Resume of His Life (Doc. VIII) in AW, p. 31. Mother Antonio Paris confirms about the vision in her Autobiography. Cf. A. Paris Autobiografia, no. 80. [However, Cristobel Fernández in his book gives the date of the first vision of the Angel of the Apocalypse as on September 1, 1855. Cf. El Beato, Vol. II, p. 561-562.]

[32] LG, 1859, in AW, pp. 315-316. 

[33] J. Alvarez, Return To Origins, p. 237.

[34] Though Claret speaks of ‘three evils’ that were threatening Spain (cf. Auto. 695), in another place he reduces them into two; namely, socialism and Protestantism. (cf. Auto. 717). For Claret if Protestantism was identified with the revolt of reason against the fundamental principles of Christian revelation, socialism was identified with the revolt of the masses against the established order of the society. (Cf. J. Alvarez, Return To Origins, p. 238.)

[35] J. Álvarez, “La conservación de las especies para nuestra Iglesias” in XX Siglos (Vol. IV, no. 15, 1993), p. 98.

[36] J. Álvarez, “El Padre Claret y el Siglo XIX”, in Studia Claretiana, pp. 58-60.

[37] Ascetical Letter in SSW, pp. 154-155.

[38] J. Álvarez, “La conservación de las especies para nuestra Iglesias” in XX Siglos (Vol. IV, no. 15, 1993), pp. 99-100.

[39] Virgen, Eucaristía y Caridad in EE, pp. 490-491.

[40] In this regard we might remember the immense contribution Claret had made through the publication of few great and popular religious books, Camino Recto y Seguro para Llegar al Cielo, (“The Straight and Sure Path that leads to Heaven”), Maná del Cristiano, (“Manna of the Christian”) and other Avisos (“Advice”) series, towards revitalizing the religious and spiritual culture of the people. All the possible means he used in mass communication such as press and publishing, cultural and social associations such as The Academy of St. Michael and The Popular Parish Lending Library, together with the formation of the priests and lay people, have indeed worked phenomenal service in combating with great success the malice of the Spanish society and of the Church of the nineteenth century. J. Álvarez, in his article “El Padre Claret y el Siglo XIX” in Studia Claretiana deals so extensively the Claretian response to the manifold ‘evils of Spain.’ Cf. pp. 58-64.

[41] A closer reading of the Retreat Resolutions and other spiritual notes would well confirm our suppositions here.

[42] RR, 1868, in AW, p. 227.

[43] J. Álvarez, Return To Origins, p. 255.


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