James, the Apostle, the Feast of Spain and the Patron of the Province
Provincial of Mexico, flanked by the two definitors of the same
province, presided at the mass. It began with a rapid rhythm, but
later it assumed one more serene and tranquil; mostly, in the words
of the preacher, who took his time. Fr. Eduardo Cuenca said beautiful
things. He excused the mother of the Zebedies, the only thing she
asked was that her sons be united closely to Christ. He lauded the
strong personality of the sons when they said with robustness "yes,
we can". The mother did not want anything for herself; her
sons did not want anything for their own benefit; they only wanted
to serve. And they did drink the chalice. The translation in English
and French permitted the polyglots to hear the homily three times.
The liturgy finished with the same song with which it began: "Let
us thank the Lord, let us give thanks"
For the Eucharist,
or because, finally, the celebration ended after 75 minutes?
Albert Nolan presented a document on contemplation. He said that
the anxiousness about contemplation is a sign of our times - both
within and without the Order, and from this understanding we create
a commission to consider aspects of contemplation. Contemplation
that would be faithful to the tradition, with freedom, without setting
forth methods or techniques. They would indicate a discipline that
would be able to carry through arid and dry times, times of laziness
and hyper-activity. Tasting the silence and giving meaning to liturgy.
He asked how we could make contemplation a community exercise, how
to create the atmosphere for the contemplative life to develop,
or better said, the insultingly rare "regular observance".
He mentioned the necessity that we not pretend to enter into the
mystery of God without wanting toe enter in the mystery of humanity,
especially in the mystery of Jesus of Nazareth, as we see in the
Gospels. At the instance of one member that the liturgy is a key
moment for contemplation, someone said that yes, but so long as
there are moments of silence in which one can ruminate what one
says and sings. It is not easy to distinguish esthetical contemplation
from religious contemplation; the spectacular from prayer.
second document was "Community Life". Fr. Luis from France
presented it. The text was clear and concrete. Those who prepared
the document were conscious that there has been much well said in
previous chapters. They affirmed the necessity of the affective
life, including the need to know one self and to know others. The
document underlined community life, but advised that there is a
price to pay. It begins simply with letting ourselves be seen in
communal acts. It continues with the elemental aspects of our poverty:
what we have, what we earn belongs to the community. We must overcome
the temptations contrary to the common life: hedonism, autistic
alone-ness; the isolation of the Internet; addictions and dependencies
and the star theme, "violence in community life".
Certainly verbal or psychological violence: unsuitable words, insulting
silences, forgetting about people, nationalisms, acting contrary
to decisions made by the community
Should we continue with
the community project that has been insisted upon since Oakland,
or do we simply say, more for those who argue that this project
is not in the LCO, that we observe numbers 6, 7 § I and II,
307, 311 § I, 1° and 3°?
there is obedience. We must seek in common the will of God, but
it need not end in fulfilling the requests of the superiors. The
will of God can not lead us in one direction while our right government
leads us in another. Finally, there was a part dedicated to the
Brian Pierce presented the document on The Nuns. The model for the
Dominican Nun from this Chapter on will be Saint Isabel, Mary's
mother: she is the personification of the painful hope of the pueblo,
that awaits the mercy of God; welcomes the Word, born by Mary; and
brought forth that Word's preacher, John. And so the nun in silence,
hopes in the Word, and that hope represents a suffering humanity;
through her life is born a meeting with the word, her life is a
lectio divina; and from and within the cloister, welcomes the preacher
who will then carry that word.
friars must give their attention to the monasteries. Also, we friars
need the nuns. We friars want not only attention, we want not only
that they be good disciples or penitents, we want their friendship
(Dominic and Cecilia, Jordan and Diana). We find here a Dominican
Preaching. Throughout formation, the friars must know what it means
to be a Dominican Nun. Projects for the future: Should we reinforce
the existing monasteries, or should we think of new foundations?
We should make a map where the nuns are present and where they are
absent in order to see where they are not and need to be and where
their presence is already sufficient. Are we concerned for some
emblematic monastery, such as Prouille, to give it an international
dimension? A delicate point: what should we do where there is a
building, but there is no community to continue a Dominican contemplative
life, due to illness, age or reduced numbers? How should the International
Commission of the Nuns be constituted?
he presented a kind of theological vision of Saint Dominic and the
Nuns of the Order of Preachers. The nuns are at the heart of Dominic's
preaching, a universal preaching. The profession that the nuns make
to the Master of the Order makes reference to this preaching. It
is as much the monastery as the preaching that would reinforce or
found the Local Church. Among the nuns this is shown in the profession
to the prioress.
the end, the friars of the Chapter reminded themselves that this
commission is very special: the constitutions of the nuns are approved
by the Holy See.
three texts were very well received. They made annotations, corrections
and suggestions. There have been no concrete proposals of documents
and there have been no votes taken.
electricity went out again. Moreover, an alarm went off, and the
firemen and police came, but what we needed were the electricians.
We were without electricity from 4:30 in the afternoon until 5:15
in the morning the next day. For some, it is somewhat of a comfort
that this happens also in the United States.
the topic of Saint Isabel, presented as the model of contemplation
complementary to Mary, one capitular commented that he studied and
gave classes in Maryology, but not in "Elizabethology".
the middle of the homily we suddenly began hearing loud noises in
the sound system. In that moment, the orator was speaking about
the "sons of thunder".
friar intervened in the plenary session. "I believe that this
point begins with a negative presentation of the reality and this
". The vocals looked at their papers, and did not find
anything that affirmed what the brother was saying, and someone
said "Listen, you must be in a document other than the one
we are currently discussing!" ("Papelorum confusio").