Walking Together.....
....towards the General Chapter 2013

Nov. 27th

POOR SHARING THEIR GOODS

For not to that end are the rich, in this Christian warfare, brought low unto piety, that the poor may be lifted up unto pride. As indeed it is by no means seemly that in that mode of life where senators become men of toil, there common workmen should become men of leisure; and whereunto there come, relinquishing their dainties, men who had been masters of houses and lands, there common peasants should be dainty.

De Opere Monachorum 25,33

Through this sharing of goods, we give evidence that we are steeped in that love, according to which we no longer seek what is our own, but rather the common good, and prefer what is of advantage to the many before our own interests. Thus the greatest wealth of the Augustinian community is ever “that vast and extremely rich estate, common to all, which is God.” Consequently, we must earnestly cultivate poverty and, where possible and appropriate, express it in forms that are new and more suited to the understanding of today’s society, as well as particular cultures. It is not sufficient that we depend on the permission of the superior in the use of goods; rather we must be poor both in spirit and in fact (Mt 5:3), storing up our treasure in heaven (see Mt 6:20).

Const.66

The unity of hearts and souls in community is based upon the search for the

common good. Sharing material goods in common is just a first step that initiates

and expresses the dynamics of a life in common. But sharing also prepares and

educates hearts to set aside the private love that separates us from communion

with others (Gen ad lit. 11,15,19).

Our Augustinian life embraces poverty as a disposition of hearts free from

the desire for material things(CC 65), and expresses this freedom when it is able

to share other goods, such as dreams, projects, relationships, missions, duties,

troubles, intellectual and spiritual gifts, etc.

What goods –material or otherwise – am I not able to share with the

community?

Is it still valid the criterion that our communities may live “slightly below the

level of the people to whom our immediate service is directed” (CGI

74, 77)?

You can share your reflections if you want
by email: [email protected]

on the blog http://dreamosa.weebly.com/

Jim Keating
1/25/2013 03:29:43 am

It seems like we talk this topic to death...Augustinian poverty is not Franciscan poverty. The latter emphasizes total trust in God's providence that borders on destitution. The former emphasizes the sharing of goods with members of the community. That presupposes that the members of the community already have some goods to share. I don't know where the idea originated that maintains we should live "slightly below the level of the people we minister to". Who is to determine what level that is ? It's too subjective. It's easy to be poor when everyone around you is poor. It's much more difficult to be poor when we live amid affluence. Augustinian poverty presupposes a great deal of trust in the members of the community. Sadly, I believe that type of trust is lacking in many of our communities.

Reply
1/28/2013 12:28:08 am

Hi, Jim,
I agree with you about the idea of overdoing the poverty thing. The distinction is well-founded. I ask how can th Augustinian view of poverty by a critique of the recession and prevailing economic philosophies of today? Besides the critique, if one were to promote social justice, one will experience the "onslaught" of poverty it hour even looking for it!

Reply
1/29/2013 02:20:59 am

I'd like to comment on Reflection #3 - Balance Between Action & Contemplation:

Here's where theory and reality collide head-on. During initial formation, we are schooled in the spiritual life according to St. Augustine. We are reminded over and over to be faithful to Mass, Divine Office in common, spiritual reading and spiritual direction. Once we get into the active apostolate, however, our work often takes precedence over our spiritual life. The demands of the apostolate sometimes leave little time for deepening our spirituality. The temptation is equate our work with our prayer. I believe most of us can now see the fallacy in that. However, many times the workaholic is considered a model of pastoral zeal. This can easily lead to burnout. A remedy for this type of attitude, I believe, is the example of Augustine himself who was called to a very active apostolic life while he really desired a life of contemplation. Even so, he always found time for reflection on the Scriptures and prayer. We have to do the same. In today's Church, that is difficult but it can be done. It takes discipline and dedication.

Reply
Jim Keating
1/29/2013 02:23:58 am

I'd like to comment on Reflection #3 - Balance Between Action & Contemplation:

Here's where theory and reality collide head-on. During initial formation, we are schooled in the spiritual life according to St. Augustine. We are reminded over and over to be faithful to Mass, Divine Office in common, spiritual reading and spiritual direction. Once we get into the active apostolate, however, our work often takes precedence over our spiritual life. The demands of the apostolate sometimes leave little time for deepening our spirituality. The temptation is equate our work with our prayer. I believe most of us can now see the fallacy in that. However, many times the workaholic is considered a model of pastoral zeal. This can easily lead to burnout. A remedy for this type of attitude, I believe, is the example of Augustine himself who was called to a very active apostolic life while he really desired a life of contemplation. Even so, he always found time for reflection on the Scriptures and prayer. We have to do the same. In today's Church, that is difficult but it can be done. It takes discipline and dedication.

Reply
Emanuel Borg Bonello
2/13/2013 12:42:50 am

When I worked in formation or had to serve through authority, I was always baffled by the actual orientation of initial formation. I think that we immerse our candidates from the beginning in a hectic way of life... their programme is filled with meetings, study, exams, pastoral engagements, hardly finding time for recollection, prayer, real study.
Although I know that it is very difficult, I think that initial formation should help the candidate to create his own method of finding equilibrium between his consecration and his work.

Reply
4/10/2013 03:00:26 pm

Thanks for sharing this wonderful article for the readers. I was wondering if a poor man can sacrifice so much and share his only earning with fellow man, what is wrong with the rich and well off people. It is a lesson for every individual to learn and build a better world.

Reply



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    Robert Dueweke, OSA

    Dueweke is the director of the Tepeyac Institute and of the deacon formation program in the diocese of El Paso, Texas.

    www.tepeyacinstitute.com

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