Directory of Consecrated Life, 2
Rome, Italy, September 1, 2017
Dear Fathers, Brothers, Seminarians, and Novices,
The Sacred Congregation for Religious and for Secular Institutes (current CIVCSVA), in its document “Essential Elements of the Church’s Teaching on Religious Life,” teaches that “religious consecration is lived within a given institute according to constitutions which the Church, by her authority, accepts and approves. This means that consecration is lived according to specific provisions which manifest and deepen a distinctive identity. The identity derives from that action of the Holy Spirit which is the institute’s founding gift and which creates a particular type of spirituality, of life, of apostolate, and of tradition.”
Along the same line, our Directory of Consecrated Life says that “religious life and the proper way of living it out within the Institute where one has entered are necessarily united.” This means that our conformity with Christ should be carried out in fidelity to the model laid out by the Founder and marked in the Constitutions and Directories.
For this reason, the Constitutions wisely command that “all members of the Institute must observe the evangelical counsels with the greatest possible perfection. They must also surrender to Jesus through Mary, and ‘direct their lives according to the Institute’s own law and so strive for the perfection of their state’.”
In fact, our fruitfulness in the hour of cooperating with the building up of the Church depends on our fidelity to our particular way of living our religious life and “our way” of doing apostolate, as we have repeated on many occasions.
Although there is much room to go deeper regarding this topic, I would simply like to mention some aspects which “determine our own identity within the Church,” according to our manner of living our consecrated life and our way of doing apostolate.
1. Our particular style of sanctification
“In reference to our consecrated life and our own spiritual configuration according to the charism received by our founder, we primarily and most importantly depend on the Constitutions and Directory of Spirituality as written sources. On another level, specifically different but complementary, we also have the various other directories.” Among them, the Directory of Consecrated Life, has a special importance in this case, wherein “the objective elements which express the identity and conformity of the consecrated life within the Institute of the Incarnate Word, according to our proper character and our spiritual patrimony” are listed and developed.
Without a doubt, one of these elements is that of living our consecration in such a way that we come to be “other Christs.” This is central to our spirituality and each aspect of it is “profoundly marked by all aspects of the mystery of the Incarnation.” This is why we say that we want to “be ‘like a new incarnation of the Word,’ ‘like another humanity of Christ,’ so that the Father may only see ‘his beloved Son’ in us.”
Therefore, following the teachings and the tradition of the Church, consecrated life within our Institute “consists in the imitation and following of Jesus — chaste, poor and obedient — in the pursuit of perfect charity.” “This means for us that, in our following and imitation of Christ in the practice of the Evangelical Counsels, we should strive to fully live the radicalism of Christ’s emptying of Himself and his condition of a slave, and in this way, ‘transfigure the world.’”
Consequently, Jesus Christ should be the center of our lives; [He] must take priority in our lives and actions, so that we do not put anything before His love. Hence, this absolute centrality of Christ leads us to firmly and resolutely desire “to give primacy to the spiritual, and to surrender in holy abandonment to God’s will of good-pleasure.” It is this very centrality which makes us give more weight to eternity over all temporal reality. From this we derive our understanding that being missionaries is determined “because of what we are… even before we become missionaries in word or deed,” as well as our “providential outlook on life,” “emphasizing those things which are essential, while leaving aside all formalism.”
Hence, “this Christocentric imprint”—so uniquely ours, and which “finds its foundation in the clear and correct understanding of the mystery of the Incarnate Word”—“should be deeply impressed in us and in our apostolate of evangelizing culture.”
It is manifested, among other ways, through our marked Eucharistic devotion and intense life of prayer; in the importance which we give to the celebration of the Holy Mass and the reverent way of celebrating it, as well as our dedication to adoring the Blessed Sacrament “for an hour each day, as well as Perpetual Adoration in each Province (through turns in each house),” convinced that a pause for true worship has a greater value and spiritual fruit than the most intense activity, were it apostolic activity itself; etc.
Another preponderant sign of the primacy of Christ in our lives is the spiritual formation which we receive and impart, seeking to achieve a “discipline of life, a goal that means to grasp the ‘style’ of our Lord Jesus Christ, that is, the attitudes that He has as the Son next to the Father.” This is such because we understand that “discipline is the fundamental attitude of the disciple. It is a submission to the rules of life so that the truth may become flesh in the disciple’s life.” This is why our Constitutions say that for us, “being docile to discipline means letting Him be our Lord.” Therefore, we seek to form ourselves according to the doctrine of the great teachers of spiritual life, (for they were the ones who best served and imitated Christ) as well as in fidelity to the Magisterium of the Church of all times.
From what has just been said, we can note a magnificent and most beautiful characteristic of our spirituality, which is that of striving to “embrace the practice of those virtues which are seemingly opposed…practicing truthfulness, fidelity, coherence and authenticity of life, against all falsehood, infidelity, pretense and hypocrisy.” This is carried through in our “love of the cross, and of poverty, together with a great spirit of recreation and of eutrapelia. The great joy and festive spirit when it is a feast, and the seriousness of the liturgy during those same feasts.”
Even more so, this primacy of Christ in our life is also revealed at the time of selecting our apostolates, considering that we go to those places where there is a greater need for missionaries, wherever we owe a greater debt of gratitude, wherever there is more evil sown, wherever there is no one else to take care of that ministry, or where the faithful have a more urgent need for missionaries, etc. And so, we march onwards in joyful hope—even at the risk of being beheaded—to preach the Gospel “in the most difficult places – those where no one else wants to go,” “even in the most difficult situations and under the most adverse conditions.” For, our way of carrying on is that of the Incarnate Word, who though he was rich, yet for your sake he became poor, so that by his poverty you might become rich.
We are also convinced that if we want to be “like a new incarnation of the Word” we cannot but belong completely to Mary Most Holy. “Therefore, our spirituality needs to be marked in a special way by professing a fourth vow of Marian slavery according to the spirit of Saint Louis-Marie Grignion de Montfort, so as to ‘marianize’ our whole life.” For us, “to consecrate ourselves to Jesus through Mary is to follow the way that He followed coming into the world: the way that He uses and will always use.” From her, we hope to “secure her indispensable help in perpetuating the Incarnation in all things,” starting by reproducing it in ourselves, Christifying our entire lives and activities, for “if we are religious, we are so to imitate the Incarnate Word, chaste, poor, obedient, and son of Mary.”
This brings me to develop the second point of this letter.
2. Our particular way of doing apostolate
Our Directory of Evangelization of Culture points out that: “if we try to point out some characteristics of our apostolates in relation to the charism and the specific end of our Institutes, possibly the first thing which comes up is the amplitude and the variety of our apostolates, as they are in conformity with our specific end of evangelizing culture. For all that is authentically human—the sciences, art, intellectual and moral life, contemplation of the divine realities—form part of culture, and as such, can and should be evangelized, for ‘no human activity is foreign to the Gospel.’ Evangelization of culture consists in “extending the Incarnation to all men, in the whole man, and in all of the manifestations of man,” to permeate all human activity with the Gospel. Therefore, all that refers to man, whether to his body or his soul, his personal or social life, can and should be purified and elevated by the grace of Christ, and as a consequence, we can affirm that all forms of apostolic activity are in conformity with our specific end, although in a hierarchical manner.”
Already in 2007, the Chapter Fathers very strongly emphasized that “re-proposing the works that are from other congregations such as the Spiritual Exercises, oratories, missions, etc is something which is proper to us.” They also added: “In our apostolate, there is nothing that is strictly new, but we do that which has always been done. What is particular to us is the focusing on the mystery of the Incarnation: Just as the Word, upon assuming human nature, united himself, in a certain way, to all man, so we also want to do the same in our lives and in our apostolates, in such a way that no apostolic activity be foreign to us, precisely because nothing which is authentically human is foreign to us. Indeed, that which is not assumed, is not redeemed, as St. Irenaeus said. Furthermore, there is something which should characterize us in reference to the way that we carry out apostolic works. In this sense, we can say that in the charism, as in all things, there are material and formal elements. The material elements include the works of apostolate, which have a proper finality, but which are not the charism. The formal is our proper way, the style that we carry out these apostolic works.”
Our proper way, in its formal aspect, carries with it certain interior attitudes which are distinctive of our way of doing things. Among many which our own law mentions, I would like to point our in a most principal way that: “all our apostolic activity should be animated by our union with Christ. […] Therefore, our religious life should be imbued by an apostolic spirit; and all apostolic activity informed by a religious spirit.” “Never forgetting that there is no authentic Catholic pastoral activity without a deep spiritual life, without a solid doctrinal formation and without true discipline.”
This is why we uphold that our first apostolate as religious—whether active or contemplative—consists primarily in giving a faithful and joyful witness as consecrated persons, being in the world, without being of the world. This is our primary apostolic work as religious, and “it should remain as primordial over all of the activities that one might carry out.”
“Only if this witness is given,” our proper law reminds us, “will the apostolate that we do be efficacious, and the same is true in the order of the institute; for men and women, especially youth, will be supernaturally attracted to follow such a lifestyle only for the glory of the Cross, wisdom and strength of God, and after the example of a coherent life, in conformity to the way it is.”
Wherefore, the Chapter Fathers pointed out tactfully in the last General Chapter, upon speaking of our Proper Apostolates—as is the case of the care of a parish—how important it is to “live a serious spiritual life and a quality life of community […] because operation follows being. First comes the consecrated life, and from there spring forth the apostolate.”
How many times have we been able to experiment with great satisfaction that people and other members of the clergy know that we are priests of the IVE. Such a recognition clearly shows that a witness to a singular style of life is being given, that is to say, in accord with our charism, which distinguishes us from other congregations.
And how much joy comes from knowing that “people consider the priests as a religious community, and express it in diverse ways (treating them—so to say—as a family group, inviting them all to one’s own home or to participate in activities, respecting community moments, etc.), because it is a sign of that which is being lived. And when it is such, this spirit of family extends to the diverse realities and groups which form part of the parochial community.” Just to point out another important aspect of our way of doing things: that of working in fraternal communion and fraternal collaboration. Which means, “carrying out the apostolate not in a personal way, but in fraternal collaboration, which is the only truly efficacious way,” because “In the work of evangelizing the culture, the efforts of one individual or one generation are not sufficient; rather, a great evangelical movement is necessary, one that will forever deepen and extend itself in this task.”
Finally, although it is of no less importance, another characteristic attitude of our way of doing this is to carry out works “with generosity, discernment, and seriousness,” “in a competent manner,” as our Directory of Consecrated Life points out. Therefore, capital importance is given to preparing ourselves for the missions, not falling into improvisations, in pettiness, or in errors, which frustrate and are detrimental to the apostolic work. Our way of going forth with things demands us to permanently live in a priestly attitude of the “third class of man,” without diminution or retraction, without reserve or condition, without subterfuge or delay, without retreating or even slowness.
Having said this, I would like to develop the material aspect of our proper way of doing apostolate, which are precisely our proper apostolates.
Our Constitutions say: “The Institute of the Incarnate Word will take on the works of apostolate most conducive to the inculturization of the Gospel.” More so, “we will earnestly focus our attention and apostolic activity on all things until we see Christ being formed in all men.” In this sense are noted the proper apostolates: “preaching the Spiritual Exercises, spiritual direction, priestly formation in seminaries, all levels of education, formation of lay directors, means of social communication, parish work, oratories, the ministry of confession, popular missions, etc., the concrete practice of the works of mercy, the attention of the Second and Third Order, desiring to prolong Christ in “families, in education, in the means of communication, thinkers, and all other legitimate manifestation of the life of man.” I want to point out yet again that our own law mentions “vocational ministry as ‘indispensable’.”
The preferential areas of apostolic activity of our Institute, according to our proper law, are:
a) Spiritual dimension:
The Spiritual Exercises: For which our members, across the world, dedicate themselves to the preaching of the Spiritual Exercises “according to the method and spirit of St. Ignatius.” To such an extent that there is not a single month during the year that one of our members is not preaching the Exercises in some part of the world. For, if the transformation of the world is to take place “from within”—by means of the individual sanctification of souls under the influence of grace—certainly one of the instruments of exceptional efficacy and influence to achieve this resolution is the preaching of the Spiritual Exercises, because the point in a special way towards conversion.
In fact, “the preaching of the Ignatian Spiritual Exercises in our parishes is a proper characteristic of the Institute, for the Exercises maximize the parish life by means of the strengthening of the spiritual life of the faithful.” The efforts of our religious who preach the Exercises in the local language and with the necessary adaptations, are noteworthy and praiseworthy. Often times they also count on the help of the Sisters Servants of the Lord and of the laity, conscious of the importance of the Exercises and that we cannot let any opportunity to preach them pass us by. It is a distinctive mark of ours to always be disposed to preach the Exercises—even if only to one person—and to promote them by all different means.
Spiritual Direction: The notable importance which we give to this apostolate is born from our understanding of spiritual paternity. To such an extent that our proper law points out “the apostolic priority and readiness” to exercise this ministry, which should characterize our priests, whether with his brothers in religious life, with any consecrated soul, or whether it be with people from the parish or the place of mission. Our priests, then, should be known for the assiduous pastoral ministry of confession and of spiritual direction. That people know, that in every place where there are priests from our Religious Family, they can always find a ‘spiritual father.”
b) Intellectual dimension:
The priestly formation in seminaries: Because “the religious and moral conditions of peoples depend in great measure upon their priests” and because, “the desired renewal of the whole Church depends to a great extent on the ministry of its priests,” it is our valiant eagerness to dedicate all our strengths and concerns to the formation of seminarians, whether of the Institute, or by collaborating in other Seminaries. Indeed, there are about 100 priests of our Institute who are dedicated to such a qualified apostolate, as formators or professors, distributed throughout our six seminaries and the monastic House of Formation in El Pueyo, as well as working together in other Seminaries and Universities which do not belong to the Institute, in such diverse places as Argentina, Italy, Peru, Brazil, USA, Ukraine, Philippines, Spain, Papua New Guinea or the Middle East. All of this because of the priority which we give to the formation of priests.
University Apostolate: Because “we are aware that the great battle of our time is an intellectual one, due to the fact that it consists in eliminating error, principally of sins against the light, of militant atheism, of uncompromising liberalism, ideologies, of all types of idolatries, and lastly, of the ignorance towards God.” Also, because we are convinced that “for the Gospel to become incarnate in the heart of culture, the presence of the Church in the world of universities, in the thinking and investigations in the various fields, is ‘essential.’” For this reason, pastoral work in the universities is one of the most important means of achieving our specific end. Therefore, while some of our members march off to the ends of the world to preach the Gospel, others toil in “being solicitous in the attention of university students—in Catholic universities as well as secular universities—giving an ‘ongoing spiritual and intellectual help to the university youth.” For the same reason, as the Chapter Fathers from 2016 noted, it is an urgent necessity to “relaunch” the “San Bruno Bishop of Segni” Center for Higher Studies, which is distinguished for its “academic excellence for its doctrinal line and recognized level, in such a way that, the Center of Studies should be a light of scientific diffusion of the truth and a pole of attraction for many students.” “The importance of this project is definitely a priority for the entire Institute.” We should dedicate our greatest strengths and efforts to this project, on account of our charism.
Also, in these days, with great fruits, our religious have been carrying out University Formation Days, in different parts of the world, “with the objective of preparing them to exercise in a Christian way the different professions and to favor environments in which the youth can support one another and strengthen one another in their faith, enabling them to resist the blows of the ‘culture of death’ and of the reigning relativistic culture, especially in the university settings.” How much do we desire that this apostolate, already carried out in various of our Religious Provinces, be carried out in all of our provinces! And although the beginnings might be small and humble, we trust that God will bring our labor to fruition if we generously do our part.
Youth ministry and Formation of Lay Leaders: Because Christ himself invited youth to follow him and the Magisterium teaches us that “the laity finds itself on the most foremost line in the life of the Church, for, through them, the Church is the vital principle of human society.” For this reason, we seek to form “lay people so that they can ‘direct temporal matters according to the plan of God’.”
As a result, we dedicate ourselves with great strength and enthusiasm to promote and organize the Youth Festivals, Family Days, oratories, camps, and educational apostolates of all levels. And we do it in such a way that all receive an integral Christian education and that it is accessible to all; not as something sporadic or intermittent, but rather it is a distinctive mark of ours to always want to have in our parishes youth, children, and laity, to give them “a more regular spiritual care and a more complete and solid formation,” creating for them spaces and opportunities to actively participate in the mission and have a direct impact on society.
In fact, the Christian education of children and youth in all its levels becomes for us a privileged objective of our work of evangelization; something which we want to achieve following the model of the oratory of St. John Bosco—as an authentic educational institution—in which the children and youth receive an integral formation which makes of them “good Christians and honored citizens.”
Whichever of our religious who works in the school ministry should always have very present in mind that our “ ‘distinctive note’ is helping ‘adolescents so that, in their development of their own character they may grow in time according to the new creature that they have become through baptism, and order, finally, all human culture according to the message of salvation, in such a way that the faith might illuminate the knowledge that the students acquire concerning the world, life, and man, educating the students to achieve the good of this earthly city and…to serve the spreading of the Kingdom of God.”
In the hearts of each one of our missionaries, there should always be the impelling desire that “many, countless children and youth attend and love our oratories; desiring, even, that a work such as this, might be multiplied, as well as prosper where it already exists, springing up where it does not yet occur, especially with each of our parishes.”
The apostolates of The Third Order, volunteers, and the diverse youth movements (such as CIDEPROF, Voci del Verbo, and many others) continue to be of capital importance for us. Because, “being promotors of the laity” is something which is proper to us, as well as seeking to associate as many souls as possible to the cause of Christ, “so that all faithful lay Christians can work in an apostolate, with both diversity and unity, according to their own charisms and willingness.” Therefore, whatever our apostolic endeavor might be, we always want to “engender faithful lay people who are capable of making the seed of the Gospel spring forth in the environment in which they are living,” in such a way that, by their participation in the service out of love for the Church, they might become witnesses to God, doing good to men out of gratuitous free-will for their solid doctrine and deep life of piety, and their docility to the Magisterium and the shepherds of the Church.
c) Pastoral ministry dimension:
Our Constitutions say: “Preference will be given to helping parishes through preaching (tridua, novenas, feasts of patron saints), and the administration of the Sacrament of Reconciliation.” Work in parishes is of great importance in the apostolate of our Institute, because it is precisely the parishes where one finds the special and privileged field for the exercise of many of our specific apostolates.
For “a parish entrusted to religious, in a certain way, becomes a religious parish insofar as the Institute expresses its proper charism and own apostolate within that parish, while in subjection to the Bishop.” Our proper law points out certain characteristics which ‘mark’ the parish as belonging to the IVE.
For example, some characteristics which are mentioned in the life of our parishes are: the preaching of the Spiritual Exercises—which we previously mentioned; “the utmost disposition of the priests for confession;” the solemnity of the Eucharistic celebration—as the center of parish life— done in such a way that the faithful come to participate in an ever more conscious, active, and fruitful way; the well-founded, integral preaching of the doctrine of Christ, which stands out in the “Sunday liturgy with a well-prepared homily”—for it is proper to us to “love the Catholic liturgy;” promoting “adoration of the Eucharist by means of exposition of the Blessed Sacrament to be adored by the faithful;” catechetical formation; dedication to spiritual direction of the faithful; dedication of our priests to assisting the sick in their parishes; festive oratories; as well as the careful and extensive preparation which we should always seek to give to the “important moments” of the parish ministry so that they can be taken full advantage of, “in such a way that in the turn of the liturgical year the mystery of Christ is deepened with an ever greater perfection.”
Because we are “essentially Marian,” devotion to the Virgin Mary cannot be absent in an IVE parish. Rather, we should ingrain it, increase it, and firmly propagate it among our faithful parishioners, especially “inviting and preparing souls to the total consecration to the Blessed Virgin.” This is such that the marked devotion to the Incarnate Word present in the Eucharist and our devotion to the Mother of God should be the fundamental pillars of an IVE parish.
Because the Incarnate Word himself commanded us: go to the whole world“we specifically pledge all our strength to inculturate the Gospel,” and we dedicate ourselves with impetus to the preaching of popular missions in all the various forms, as one of the most valid, efficacious, and current means for achieving our specific end, always staying “open to any particle of truth wherever it is found.” For this, we must always have as constant points of reference and source of inspiration the methods and models proposed by the saints who knew the important value of popular missions: Ignatius of Loyola, Philip Neri, Vincent de Paul, Alphonsus Maria of Ligouri, Saint Paul of the Cross, Luis Grignion de Montfort, Gaspar of Búfalo, Francis de Sales, John Baptist Vianney, Maximillian Kolbe.
Because, “the exercise of charity within the Church is not something accidental, but it forms part of its essence,” it is our way to “serve our neighbor in solidarity with all in need.” And so, the works of mercy “are at the heart of the Institute.” Furthermore, we consider that “the concern for practicing the corporal and spiritual works of mercy should be constantly present in all our religious, seeking ways to carry them out in each one’s own mission, which new works should be taken on, and to which new scourges and poverties God is asking us to respond to. In our days, there are many new forms of poverty, such as lack of meaning, solitude, extreme poverty in the big cities, etc.” In the realization of these works, we should be guided by the models set forth by Don Orione, Saint Joseph Benito Cottolengo, etc.
Whatever the work of mercy might be, a distinctive sign of “our way of doing them” is having the solid foundation of trust in Divine Providence, avoiding falling into the temptation which corrupts so many Catholic institutions with a false necessity of material securities, because our way is to be “abandoned to Providence.” Remembering that it is proper to us to not only love the poor with a preferential love, but also seek them out, and not only to give to the poor but to give of ourselves.
Because, “in the current planetary war against the family, dedication to family ministry is of primary importance, for it is the basic cell of society and is intimately united with the teaching and application of the social doctrine of the Church and with the most recent Magisterium,” family ministry and the urgent necessity of forming men is always valid and imperative. In fact, both apostolates were emphatically proposed in the last Chapter. I encourage every apostolate in conformity with this proposal.
The promotion of vocations, the spiritual care and joint work with the Sisters Servants of the Lord, continue to be our preferential apostolates, and ones to which we must qualitatively dedicate the necessary time and energies.
Furthermore, as it could be no other way, our subjection, communion, and love for the Bishops, among them, principally the Bishop of Rome, is intrinsic to our way of doing thing. Because “the fidelity promised to Christ can never be separated from fidelity to the Church.” Our way does not only include obedience to the Pope and the Bishops in communion with him, but also fidelity, filial submission, adhesion, and disposition for the service of the Universal Church.
Considering all that has been said until now, our specific way of sanctification and apostolate calls for an integral formation which prepares us for any type of office in which we can restore all things to Christ. And so, firm in the principles of faith and of the Magisterium of the Church, may we be keen to read the signs of the times and know how to have a priestly outlook on reality, which infuses in us an ardent zeal for souls which makes us always willing to respond to the new and urgent opportunities of “announcing and witnessing” to the Good News of Christ, with loyalty to the mystery of the Incarnate Word. All of this with a “transparent and contagious joy, and unperturbed peace even amid the most arduous battles,” with a great missionary impetus, “with no horizons,” “to the point of heroism, without reserves.”
“Our small Religious Family must never be closed off, but rather must be open like the arms of Christ on the Cross that were “dislocated” for love’s sake.”
* * * *
Dear all: I would like to conclude with this exhortation from the Decree Perfectae Caritatis: “Religious communities should continue to maintain and fulfill the ministries proper to them. In addition, after considering the needs of the Universal Church and individual dioceses, they should adapt them to the requirements of time and place, employing appropriate and even new programs… The missionary spirit must under all circumstances be preserved in religious communities. It should be adapted, accordingly, as the nature of each community permits, to modern conditions so that the preaching of the Gospel may be carried out more effectively.”
Let us continue to use all means to accomplish, with a great spirit of self-giving, the task that God in his infinite mercy has entrusted to us. It is my intention, through this letter, to constitute a simple reminder and incentive about “that which is ours,” “our particular way of sanctification and apostolate,” so that it might be exercised in every place we are present, with ever greater vigor and enthusiasm. May we always be faithful to the mission and the charism which has been given to us, in obedience to the Church.
May we never lose courage in the face of difficulties, but let us rather seek to respond ever more perfectly to the demands of our times, and may our work of evangelization in the Church spring forth harmoniously from our very fidelity to our beloved Institute; may it be marked by the proper style of a true religious of the Incarnate Word.
Let us give all that we have! And we can be sure that, if we act out of complete fidelity to Christ and to the charism received, God will bless us with a generous flourishing of vocations.
May the Mother of the Incarnate Word, who was the first who was so closely united to the work of redemption, always be our guide and our model. As Mary was totally consecrated to the Person of her Son and at the service of redemption, may we, as well as the souls entrusted to us, learn to not desire “Jesus without the Cross, nor the Cross without Jesus.”
May we, today and always, be faithful to our way of doing things and of loving God and men, which is none other than the way of acting of the Heart of the Incarnate Word.
In Jesus Christ and his Most Holy Mother,
Fr. Gustavo Nieto, IVE
General Superior
