The Anglican Ordinariates of the Catholic Church and their contribution to education in the faith

In the founding document of the Anglican Ordinariates, created for those who desire full communion with the Catholic Church (cf. Benedict XVI, Const. Ap. Anglicanorum coetibus, 2009), it establishes its power to «to keep alive within the Catholic Church the spiritual, liturgical and pastoral traditions of the Anglican Communion.». This identity is recognized as a «precious gift» destined to nourish the faith of its members and as a spiritual richness to be shared with the entire ecclesial community (cf. section III).

A little more than a month ago, the Dicastery for the Doctrine of the Faith invited the bishops responsible for these Ordinariates to write down their experience of how they have received and integrated these elements, both cultural and religious, coming from the Anglican tradition. Their response has now been published (cf. Characteristics of the Anglican Heritage as Lived in the Ordinariates Established Under the Apostolic Constitution “Anglicanorum Coetibus”.”, 24-III-2016).

The bishops have affirmed that, despite the distances and the different places where they are settled (such as England and Scotland, Orlando, Australia and Micronesia), they are conscious of sharing an essential identity (a core share identity). «This shared identity has its origin in a common journey of following Christ that has brought them into full communion with the Catholic Church".

Therefore, they understand that, by entering the Catholic Church, they have brought with them that which already in 1970 St. Paul VI called a «precious patrimony of piety and customs» a "precious patrimony of piety and customs".» which the Church recognizes, as we have seen, as a precious gift not only for them but also to share with other Catholics.

Inculturation of the Gospel goes through England

Already in June 2024, Cardinal Victor Fernandez, from Westminster Cathedral (the main Catholic temple of England and Wales), called attention to the value of these Ordinariates in the perspective of inculturation:

«The existence of the Ordinariate [...] reflects a profound and beautiful reality about the nature of the Church and inculturation of the Gospel, as a rich English heritage. For the Church is one, and the Gospel is one, but in the process of inculturation, the Gospel is expressed in a variety of cultures. In this way, the Church takes on a new face [...] In this process, the Church not only gives, but is also enriched. For, as he taught St. John Paul II, Every culture offers positive values and forms that can enrich the way in which the Gospel is preached, understood and lived" (Apostolic Exhortation, "The Gospel is not only preached, but also understood and lived"). Ecclesia in Oceania, 2001, 16)».

The Ordinariate, said the Prefect of the Dicastery for the Doctrine of the Faith, represents a concrete expression of this reality: «In the case of the Ordinariate, the Catholic faith is inculturated among people who have lived the Gospel in the context of the Anglican Communion. By entering into full communion with the Catholic Church, the Catholic Church has been enriched. We can say, therefore, that each Ordinariate represents one of the faces of the Church, which, in this case, embraces certain elements of the rich history of the Anglican tradition: elements that are now lived out in the fullness of Catholic communion.».

As we were saying, the most recent chapter of this history is the list that the bishops of the Anglican Ordinariates have drawn up, enumerating the traits that they consider characteristic of their spiritual and pastoral heritage. They identify in seven paragraphs those traits which, as we can see, constitute interesting suggestions for the education of the faith in the Catholic Church as a whole (cf. Characteristics, document cited). These characteristics, as we shall see, have much to do with St. John Henry Newman. With his figure and with his path towards the Catholic Church.

Tradition, liturgical beauty and social dimension

Participation, tradition, beauty

1. A distinctive “ecclesial ethos”. It is an ecclesial praxis characterized «by the broad participation of both clergy and laity in the life and governance of the Church.» This culture, they explain, «is intrinsically consultative and collaborative.» It is also characterized by the ability to welcome those who wish to enter into Catholic communion «while preserving the uniqueness of their spiritual history.».

Moreover, «it is centered on a living sense of tradition that seeks to remain faithful to what has been received, while recognizing the place of organic development». As can be seen, these are principles and criteria that are also valid for faith education, insofar as they mark a style of active participation in the life and mission of the Church.

2. Evangelization through beauty. Secondly, they emphasize «the importance of beauty, not as an end in itself, but insofar as it has the power to lead us to God; therefore, it possesses an inherent evangelizing power». For this reason, «divine worship, sacred music and sacred art» are understood both as means to lead us to communion with God and as instruments of mission.

Ordinariatos anglicanos en la iglesia católica

«The beauty they convey is intended to draw individuals and communities to a full participation, body and soul, in the work of the Savior, who is the ‘image of the invisible God’ (Col 1:15) and the ‘radiance of [the Father's] glory’ (Heb 1:3).» In fact, liturgy and art are expressions of the “way of beauty” that today we consider essential in the education of the faith. This education includes, in addition to the intellectual aspect, the aesthetic and spiritual experience that facilitates the encounter with the Truth and Love of God.

Liturgy and life and social dimension

3. Direct approach to the poor: «In the Ordinariates,» your bishops point out, «the beauty of worship and holiness of life are embodied in the concrete realities of the neighborhood. This is understood as a reflection of a profoundly incarnated theology, which invites us to go out of divine worship to seek Jesus among the poor and the needy (cf. Mt 25:40). As a practical example, they evoke the fact that "the crowds that gathered in the streets of Birmingham for the funeral of Saint John Henry Newman were there not only because of his scholarship, but also because he was the priest who attended to their needs».

This is so, because the Incarnation leads to promote the dignity of each person and to engage in the social dimension of evangelization. And this must be promoted in education, in all places and in all ages of people.

4. Pastoral culture. Under this heading, they understand «a pastoral culture in which divine worship and daily life are deeply interconnected». In other words, the connection between liturgy and life is promoted. In this case it is specifically «a liturgical, almost monastic rhythm, inspired by the English spiritual tradition». They consider essential to this the communal recitation of the Divine Office, understood as the prayer of the whole People of God (cf. Ps 119:164; Eph 5:19). [cf. Sacrosanctum concilium, 100).

And they affirm that this characterizes how to «form and sustain parish communities». Indeed, and this enriches faith education which is education for faith professed and celebrated, lived and translated into prayer and praise of God, along with service to all.

The domestic church and the personal care of souls

Family and education

5. The family and the domestic church. Another aspect on which the bishops placed special emphasis is the importance of the family and its role as the «domestic church» (cf. Lumen gentium, 11) In fact, they pointed out that the shrine of Walsingham (dedicated to Our Lady as patroness of England) is called “the British Nazareth”. Just as Nazareth, according to St. Paul VI, is ‘the school of the Gospel’ (cf. Allocution, 5-I-1964) where we learn to observe, listen, meditate and understand the mystery of the Son of God in the bosom of the Holy Family, the Christian home is also the first place where faith is learned and lived.

At the heart of all this is «the appreciation of the sacrament of marriage and the role of parents as the primary educators of their children in the faith» (cf. Decl. Gravissimum educationis, 3). Hence, in the Ordinariates, parents are supported in this sacred responsibility of transmitting the faith to their children (cf. Dt 6:6-7; Joel 1:3) and families are accompanied in their joint growth in Christ.

In addition, «this vision leads to an organic approach to the training which focuses on the parish and the family, and which gives priority to the ongoing intellectual formation of all the members of the Body of Christ». All of this has a direct bearing on education in the faith.

Writing, preaching and personal care

6. Scripture and preaching: these bishops also pointed out that their patrimony includes «a solid tradition of preaching based on Scripture, recognizing that feeding people intellectually is an integral part of feeding their souls (cf. Mt 4:4)». Here the theme of beauty reappears: «The encounter with Christ in the splendor of the liturgy and in the proclamation of the Word are not to be understood as separate realities, but as two dimensions of the same encounter» (Sacrosanctum Concilium 7, 48-51 y Catechism of the Catholic Church 1088 y 1346).

They add that in the communities of the Ordinariate, this is lived «with a solid foundation in Tradition (especially in the Fathers of the Church) and with an appreciation of the role of reason in harmony with and at the service of faith». This relationship between Sacred Scripture and preaching in liturgical context connects with the traditional theme of the “two tables”: the Word (the Bible, The Eucharist (especially the Gospels and prayer) and the Eucharist.

7. Spiritual direction and the sacrament of Penance. Finally, they explained that they have inherited an appreciation of the importance of spiritual direction and the sacrament of Penance as elements of «the care of souls that gives priority to dedicating time to each person and accompanying them in their encounter with Christ, the Good Shepherd (cf. Jn 10:11-16; Lk 15:4-7)».

Incarnation, education and mission

In the concluding paragraphs of this document, the Dicastery for the Doctrine of the Faith notes that «if all these characteristics are considered together, one appreciates how fundamental the mystery of the Incarnation is to the patrimony preserved in the Ordinariates. The dignity of each person, the role of beauty, the richness of liturgical expression, concern for the poor and reverence for the domestic church all flow from this same source.».

This source is «ehe Son of God, Our only Savior (cf. Acts 4:12) and Mediator before the Father (cf. 1 Tim. 2:5), who, having become incarnate among us (cf. Jn. 1:14), having suffered for us (cf. 1 Pet. 2:21) and having risen from the dead, opened the way ‘so that we too might walk in newness of life’ (Rom. 6:4)».

Finally, as one could sense from reading the above, to the extent that this patrimony constitutes a way of welcoming and living the faith, «the clergy and faithful of the Ordinariates recognize that it is a living reality that looks to the future in the transmission of the faith to future generations (cf. Ps 22:30-31; 78:4-7; 102:18)». This is so, and a central aspect of this transmission of the faith is education, whether in the family, in the school (school teaching of religion) or catechesis and Christian formation in the parishes and ecclesial movements, etc.

The bishops of these Ordinariates conclude that this patrimony not only equips them with the means to welcome communities and individuals in full communion, but also «continues to shape their distinctive participation in the mission of the Church for the future,» growing organically and offering «a unique reflection of the face of the Church". Church and a distinctive contribution to the living richness of its identity as ‘one, holy, catholic and apostolic’».

Mr. Ramiro Pellitero IglesiasProfessor of Pastoral Theology at the Faculty of Theology of the University of Navarra.

Published in Church and new evangelization.

Images elaborated with AI.

April 25, St. Mark the Evangelist: life and gospel

Each April 25, the Catholic Church dresses up to celebrate the feast day of St. Mark's, one of the four evangelists who, inspired by the Holy Spirit, wrote down the life, Passion, Death and Resurrection of our Lord Jesus Christ.

The figure of St. Mark is central to understanding the essence of our faith. His Gospel, considered by scholars to be the oldest of the four, is a vibrant, direct and action-packed account that invites us to discover the identity of Jesus as the Son of God.

In this article we want to approach the life of this early saint; to explore the characteristics of his sacred text in the light of the Magisterium of the Church and the teachings of St. Josemaría. We will reflect on how his figure today is driving the formation of priests worldwide.

Who was St. Mark?

To meet St. Mark's, we must immerse ourselves in the early stages of the Church history, as the Acts of the Apostles and some letters of the New Testament tell us. Also known as John Mark, he was not part of the group of the twelve Apostles, but his life was linked to the two pillars of the Church: St. Peter and St. Paul.

The ecclesial tradition places us in Jerusalem. Mark's mother, Mary, was a well-to-do woman of the first Christian community, and her house served as a meeting place for the first faithful. It is very likely that in that same house the Last Supper was celebrated and that it was the place where the disciples took refuge in fear after the crucifixion. And then they would gather there united in waiting for the coming of the Holy Spirit in Pentecost.

Paul and Barnabas's traveling companion

At the beginning of the expansion of Christianity, St. Mark's accompanied his cousin, St. Barnabas, and St. Paul on the first missionary journey to Cyprus. Although Mark decided to return to Jerusalem-an episode that caused some friction and anger on the part of St. Paul-the grace of God brought about reconciliation. And years later, we see a mature Mark again accompanying Paul during his captivity in Rome.

The "interpreter" of St. Peter

But the deepest link between St. Mark's was with the Apostle Peter. The first Pope affectionately calls him "my son Mark" in his first letter (1 Peter 5:13). The unanimous tradition of the Church, gathered together in the documents of the Holy See and in the writings of the Fathers of the Church such as Papias of Hierapolis and St. Irenaeus, confirms that Mark was Peter's interpreter. His Gospel is nothing more than the written account of the oral catechesis and the preaching of St. Peter's to the Christians of Rome.

This closeness to the original and primary source means that reading St. Mark is, in essence, listening to the living voice of St. Peter recalling the gestures, the looks and the miracles of St. Peter. Jesus of Nazareth.

What are the characteristics of the Gospel according to Mark?

The story that gives us St. Mark's is the shortest of the four Gospels (it consists of 16 chapters), but what it lacks in length, it makes up for in intensity. It is a Gospel written primarily for Christians coming from paganism, specifically from Rome. Therefore, it omits long genealogies or exhaustive explanations of Jewish laws, focusing more on action.

A vivid, direct and urgent account

One of the most frequently repeated words in the original Greek text is euthys, which means "immediately" or "at once". The Gospel moves at a rapid pace. Jesus Christ He heals, preaches, casts out demons, walks on water, and heads resolutely towards Jerusalem to consummate his sacrifice at the end of his life. the Cross.

San Marcos wants the reader to ask a fundamental question from the very first verse: "who is this man?". Through what theologians have called the messianic secret, Jesus often asks those he heals or the demons themselves not to reveal his identity. Why? Because Jesus does not want to be mistaken for a political leader or an earthly messiah. His true identity as the Son of God is only fully understood at the foot of the Cross. In fact, it is a Roman centurion (a pagan) who is the first to confess it after his death: "truly this man was the Son of God"." (Mk 15:39).

san marcos evangelista evangelio

The humanity of Christ

Another poignant aspect of the work of St. Mark's is how he details the humanity of Jesus. He describes a Christ who has compassion on the multitude (Mk 6:34), who is indignant at the hardness of heart (Mk 3:5), who embraces and blesses the children (Mk 10:16), and who feels awe and anguish in the garden of Gethsemane (Mk 14:33). This approach, so human and so divine, is an inexhaustible source for the prayer personal.

St. Josemaría's teaching: living the Gospel

The sensitivity proposed by the CARF Foundation, inspired by the priestly formation and the teachings of St. Josemaría Escrivá (founder of Opus Dei), knowing and living the Word of God is vital.

St. Josemaría insistently recommended the reading and meditation of the Holy Gospel. In his work, we are invited not only to read the sacred pages as if we were reading an ancient history book, but to live them. As he often taught: «I advise you, in your prayer, to intervene in the passages of the Gospel, as one of the characters (Friends of God, point 253)».

Read the Gospel of St. Mark's In this light, our perspective changes completely. We become one of the crowd pressing against Jesus by the Lake of Gennesaret; we are the blind Bartimaeus crying out from the roadside for mercy; or those apostles who, in the midst of the storm at sea, awaken the Master with great fear and wavering faith. Through the writings of St. Josemaría we see how this familiarity with Christ's life is a support for understanding and living the holiness in the midst of the world.

St. Mark, in taking up Peter's catechesis, gave us a practical manual for meeting Jesus Christ in our daily lives, in our daily occupations, inviting us to be bearers of his message in our own families and workplaces.

April 25 celebration and tradition

The April 25, the liturgy of the Universal Church summons us to celebrate the feast of St. Mark's. It is a day of joy that, in addition to paying homage to the evangelist, The liturgical texts approved by the Holy See and promoted by the Spanish Episcopal Conference for this day emphasize the importance of the transmission of the faith. The liturgical texts approved by the Holy See and promoted by the Spanish Episcopal Conference for this day emphasize the apostolic responsibility that all the baptized share.

In the Liturgy of the Hours, the Church prays asking God that, just as he gave St. Mark the grace to preach the Gospel, we too may profit from his teachings to follow faithfully in the footsteps of Christ. It is a propitious day for renew our love by the Sacred Scriptures. As Pope Francis reminded us, carrying a small Gospel in our pocket and reading a fragment of it every day is a highly recommended spiritual practice to allow ourselves to be transformed by the gaze of Christ.

The winged lion: symbol of St. Mark

When speaking of this saint, we must mention his iconographic representation: the winged lion. This image, deeply rooted in the history of Christian art and inspired by the visions of the prophet Ezekiel and the book of Revelation, has a precious theological significance.

Christian tradition, especially since St. Jerome (4th century), assigned the lion to St. Mark, because his Gospel begins with the figure of St. John the Baptist crying out in the desert. «The voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight» (Mk 1:3). The ancient exegetes associated that powerful and solitary voice in the steppe with the roar of the lion, the king of the jungle and the desert.

In medieval bestiary and patristic exegesis, it was believed that lion cubs were born dead and their father awakened them to life on the third day with his roar. This became a perfect symbol for the Gospel of Mark, which strongly underlines the majesty and victory of Christ (the Lion of Judah) over death with his glorious Resurrection.

The wings that accompany the lion represent the divine nature and heavenly inspiration of the sacred writings. They indicate that the evangelist's message is not purely human, but flies from above, connecting the earth with divinity.

This iconography adorns thousands of churches around the world, the most famous being St. Mark's Basilica in Venice, the city of which he is the undisputed patron saint and where his relics rest.

Objective of the CARF Foundation: to bring the Gospel to the whole world

The work written by St. Mark's concludes with the great missionary mandate of Jesus: «Go into the whole world and proclaim the Gospel to all creation» (Mk 16:15). This verse is not just a brilliant closing to his book; it is the continuous heartbeat of the Church and is, in a very direct way, one of the raisons d'être of the CARF Foundation (Roman Academic Center Foundation).

So that the Gospel written by St. Mark may continue to resonate strongly today, so that it may continue to touch hearts in the great de-Christianized cities and in the most remote missions and the most abandoned and poorest countries, the Church needs to holy priests, It needs well-trained, wise shepherds with the "smell of sheep". It needs men who, as Mark himself did with St. Peter, sit at the feet of the wisdom of the Church and then carry that truth in an accessible and passionate way to all corners of the planet.

At the CARF Foundation we work tirelessly to support the solid and integral formation of seminarians, diocesan priests, We are also helping religious men and women from all over the world, especially from those places where the Church suffers persecution or lacks resources. By facilitating their studies at the Pontifical University of the Holy Cross in Rome or at the Ecclesiastical Faculties of the University of Navarra in Pamplona, we are investing directly in the expansion of the Word of God.

A priest well trained in biblical theology, who understands the literary, historical and spiritual depths of the Gospel of Jesus Christ. St. Mark's, He is a priest capable of sustaining the faith of thousands of souls. Like Mark's mother, he placed his house at the disposal of the Apostles, the benefactors of the CARF Foundation contribute their resources available to the future pastors of the diocesan Church.

The validity of an eternal message

As we celebrate April 25, we not only remember a saint of the past. We celebrate that his work, inspired by the Holy Spirit, lives on. The lion of St. Mark continues to roar. He continues to awaken consciences, he continues to comfort the sick, he continues to offer hope to the hopeless.

The challenge that the feast of this evangelist leaves us is twofold. On the one hand, on a personal level, we are called to rediscover his Gospel. We invite you today to pick up your Bible and read, at least, the first chapter of San Marcos. Make a resolution to accompany Jesus, to let yourself be challenged by his authority and compassionate love.

On the other hand, at the community and ecclesial level, we are called to support the task of evangelization. No one evangelizes alone. Just as Mark needed Barnabas, Paul and Peter, so we are called upon to support them. today's priests they need you.

Your support is the engine of the Gospel today

The best tribute we can pay to St. Mark's on his feast day is to make sure that the story of Jesus that he wrote so faithfully never ceases to be told. How can you make this possible? Supporting the training of those who devote their lives to preaching this Word.

From the CARF Foundation, We encourage you to join our large family of partners, benefactors and friends. Each donation, The money, no matter how small, is transformed into hours of study, books and food for a seminarian or priest who will celebrate the Eucharist and read the Gospel in his parish tomorrow. Browse our website and discover how your generosity can have an eternal impact on the formation of tomorrow's pastors. And follow our social networks at @fundacioncarf to meet the faces of those you are helping to prepare to «go into the whole world and proclaim the Gospel.».

May St. Mark intercede for the Church, for the Pope, for all priests and religious, and for all of us who are part of the charism promoted by the CARF Foundation, so that the roar of faith may never be extinguished in our hearts.

The royals‘ headdress charity market that promotes the formation of priests

The recent charity market of the CARF Foundation proved that elegance and social commitment are a binomial that works well. The event, which was held from March 4 to 6 and 11 to 13, in the evenings from 5 to 8:30 pm, was not only a success among benefactors, friends and members of the Foundation. The flea market is always promoted by the Social Action Board, and became a showcase of sophistication thanks to the designer's exclusive headdresses and pamelas. Maria Nieto -famous for dressing the Queen Letizia,as reported by the Servimedia agency, whose creations were the main attraction of the event.

Numerous benefactors and friends of the Foundation gathered to purchase everything from haute couture accessories to treasures. vintage, turning every purchase into a gesture of hope.

marcadillo solidario fundación carf mochila vasos sagrados
Nieves Herrero during her visit to the flea market.

Nieves Herrero at the charity flea market

The event had an exceptional sponsor: the journalist Nieves Herrero. During his visit, Herrero highlighted the relevance of the foundation's work with a phrase that sums up the spirit of the event:

«Training priests is a good for everyone.».

One of the most touching moments was when he discovered the backpack of sacred vessels. This kit, with a cost of 700 euros, is the most valuable graduation gift for seminarians returning to their dioceses of origin, always in countries with scarce economic resources.

The backpack is designed to enable them to celebrate Holy Mass and administer the sacraments with complete dignity, even in the most remote and under-resourced regions of the planet.

Mochila de vasos sagrados de la Fundación CARF en la que se muestra encima de una mesa todo el contenido de la mochila
Backpack of sacred vessels from the CARF Foundation.

The backpack, a much appreciated gift

This gift, valued at 700 euros, is considered one of the most appreciated by newly ordained priests. It contains everything necessary to be able to celebrate Holy Mass and administer the sacraments with dignity, even in places where material means are scarce.

Detailed contents of the CARF Foundation's backpack of sippy cups:

Elite training for global impact

This mission is carried out through prestigious academic centers where those who, in the future, will take their pastoral work to the most needy corners of the world are trained.

Beyond fashion, the objective of this flea market is to raise funds for the comprehensive training (human, intellectual and spiritual) of priests and religious. The beneficiaries study in centers such as:

A day in which fashion became a vehicle for hope, and where every purchase was also a gesture of support for a cause that transcends borders.

Thanks to the generosity of the attendees, these future pastors will be able to take their work to the most needy corners of the world, with first class academic and spiritual preparation.

Liturgical objects in the backpack of sacred vessels

José Luis Solís, a priest of the Mexican diocese of Celaya, recalls when «some parish priests asked me to help them celebrate the Eucharist in remote places in their parishes. »To get close to those places, whose landscape was beautiful and where there was a great silence, it was sometimes necessary to mount on horseback or donkey or keep walking to get to the site and celebrate mass,» he continues. Once there, the priest opened his backpack, unfolded its contents and began the Eucharist, which was attended by faithful from all the surrounding villages. «I thank the foundation and pray to God for the fruits of this work,» he concludes.

Ceremonial clothing and accessories

On the other hand, the flea market also offered ceremonial and everyday clothing, as well as accessories, in an atmosphere marked by generosity and closeness. The funds raised were donated to the work of the CARF Foundation for the comprehensive training -The intellectual, human and spiritual development of diocesan priests, seminarians and religious men and women from all over the world.

Marta Santínjournalist specializing in religion.

What is the people of God according to 'Lumen gentium'?'

In this catechesis dedicated to the Dogmatic Constitution on the Church, Lumen gentium, Pope Leo XIV once again places at the center the understanding of the Church as the People of God, a living community in which all the baptized share the same dignity and mission. Far from a passive vision, the Holy Father emphasizes that every Christian actively participates in the salvific work of Christ, thanks to the Baptism and the Confirmation, The priesthood, prophecy and kingship are incorporated into it.

This participation is not symbolic, but concrete: it is expressed in the sacramental life, especially in the Eucharist, The Pope also emphasizes the role of the Church in prayer, in daily witness and in commitment to the faith. In addition, Leo XIV emphasizes the role of the sensus fidei, that supernatural sense of faith which, guided by the Holy Spirit, The Church's teaching, which is the basis for the whole People of God, enables the whole of the People of God to recognize and live the revealed truth in communion with the Magisterium.

In this context, the Pope recalls that the whole Church - from pastors to lay faithful - is called to be an active subject of evangelization. The different charisms and vocations, including the consecrated life and associative realities, manifest the richness and vitality of this priestly and prophetic people, called to give a coherent witness to Christ in the world.

Text of the audience of Pope Leo XIV

«Dear brothers and sisters, good morning and welcome!

Today I would like to dwell once again on the second chapter of the Conciliar Constitution. Lumen gentium (LG), dedicated to the Church as the people of God.

The messianic people (LG, 9) receive from Christ the participation in the priestly, prophetic and royal work in which his salvific mission is carried out. The Council Fathers teach that the Lord Jesus has instituted through the new and everlasting covenant a kingdom of priests, He constituted his disciples into a «royal priesthood» (1Pt 2:9; cf. 1Pt 2:5; Rev 1:6). This common priesthood of the faithful is given to us through Baptism, which enables us to worship God in spirit and in truth and to «confess before men the faith which they have received from God through the Church» (LG, 11).

Moreover, through the sacrament of Confirmation, all the baptized «become more closely bound to the Church, are enriched with a special power of the Holy Spirit, and are thereby more strictly bound to spread and defend the faith, as true witnesses of Christ, by word together with works» (ibid.). This consecration is at the root of the common mission that unites the ordained ministers and the lay faithful.

In this regard, Pope Francis observed: «To look at the People of God is to remember that we all enter the Church as lay people. The first sacrament, the one that forever seals our identity and of which we should always be proud, is that of Baptism. Through it and with the anointing of the Holy Spirit, (the faithful) “are consecrated as a spiritual house and a holy priesthood” (LG 10), then we all form the Holy and faithful People of God» (letter to the President of the Pontifical Commission for Latin America, March 19, 2016).

pueblo de dios iglesia constitución lumen gentium papa León XIV

The exercise of the royal priesthood takes place in many ways, all of them aimed at our sanctification, above all by participating in the offering of the Eucharist. Through prayer, asceticism and active charity they bear witness to a life renewed by the grace of God (cf. LG, 10). As the Council summarizes, «the sacred and organically structured character of the priestly community is actualized by the sacraments and by the virtues» (LG, 11).

The Council Fathers also teach that the holy people of God also participates in the prophetic mission of Christ (cf. LG, 12). In this context they introduce the important theme of the meaning of faith and the consensus of the faithful.

The Doctrinal Commission of the Council specified that this sensus fidei «it is like a faculty of the whole Church, thanks to which in her faith she recognizes the transmitted revelation, distinguishing between the true and the false in matters of faith, and at the same time penetrates more deeply into it and applies it more fully in life» (cf. Acta Synodalia, III/1, 199). The sense of faith belongs therefore to each member of the faithful, not as individuals, but as members of the People of God as a whole.

Lumen gentium concentrates attention on this last aspect and relates it to the infallibility of the Church, to which the infallibility of the Roman Pontiff, in serving her, belongs. «The totality of the faithful, who have the anointing of the Holy One (cf. 1 Jn 2:20 and 27), cannot err when they believe, and this peculiar prerogative of his is manifested by the supernatural sense of the faith of the whole people when from the Bishops down to the last lay faithful gives universal consent in matters of faith and morals» (LG, 12).

pueblo de dios iglesia constitución lumen gentium papa León XIV
Leo XIV in St. Peter's Square during the general audience.

The Church, Therefore, as a communion of the faithful, which obviously includes pastors, it cannot err in the faith: the organ of its ownership, founded on the anointing of the Holy Spirit, is the supernatural sense of the faith of the whole people of God, which is manifested in the consensus of the faithful. From this unity, which the Church's Magisterium safeguards, it follows that every baptized person is an active subject of evangelization, called to give a coherent witness to Christ according to the prophetic gift which the Lord infuses into his whole Church.

The Holy Spirit, who comes to us from Resurrected Jesus, The charismatic vitality of the consecrated life is in fact dispensed «among the faithful of every condition, distributing to each as he wills (1 Cor 12:11) his gifts, making them fit and ready to carry out the various works and duties that are useful for the renewal and greater edification of the Church» (LG, 12). A particular demonstration of such charismatic vitality is offered by the consecrated life, which continually springs forth and flourishes by the work of grace. Also ecclesiastical associative forms are a luminous example of the variety and fruitfulness of the spiritual fruits for the edification of the People of God.

Beloved, let us awaken in ourselves the awareness and gratitude of having received the gift of being part of God's people; and also the responsibility that this entails».

What is the Lumen gentium, where to read it and main keys

Lumen gentium is one of the central dogmatic constitutions of the Vatican Council II, promulgated in 1964 and signed by Pope Paul VI. It explains what the Church is and what her mission in the world is, presenting her as a mystery of communion and as the People of God walking in history.

The full text can be read on the official Vatican website in English: read Lumen gentium in full. It is organized in eight chapters that develop the essential aspects of the Church, from its nature to its mission and universal vocation to holiness.

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Leo XIV imparts the blessing to the faithful gathered in St. Peter's Square.

Structure of the Lumen gentium

The document is divided into eight chapters that progressively address the reality of the Church: its mystery, the People of God, the hierarchical constitution, the laity, the call to holiness, the consecrated life and the role of the Virgin Mary.

The chapters of the document

Among the most relevant key points, three stand out: first, the centrality of the People of God, where all the baptized participate in the mission of Christ. universal call to the holiness, Third, the understanding of the Church as a reality both visible and spiritual, guided by the Holy Spirit in history.

Key ideas of the people of God

One of the main axes of the text is the centrality of the People of God, where all the baptized share the same dignity and participate in the mission of Christ. To this is added the universal call to holiness and the understanding of the Church as a visible and spiritual reality, guided by the Holy Spirit.

The shared mission of all the faithful

From this perspective, every Christian is an active subject of evangelization. The mission of the Church does not correspond only to pastors, but to the entire People of God, who are called to bear witness to Christ in ordinary life, in communion and unity.

A legacy of solidarity that will give the Church a future

Thinking about the future of the Church means asking the simple question: who will support all this when we are gone? To think of the Church in this way is an act of love. that you can shore up with your will or with a joint and several bequest.

During our life we received much more than we usually remember. We received a faith passed on in the family, priests who accompanied us at important moments, parishes that were open when we needed them. None of this came out of the blue. Behind it were people who cared for the future of our children. the Church, so that it would remain alive, well-structured and present in every generation.

Ana and Álvaro's generosity

In the documentary Witnesses, Álvaro and Ana tell how they learned about the CARF Foundation. through a relative who decided to include it in his will. That decision surprised them at first, but it led them to learn more about it and understand what was behind it.

They found that the CARF Foundation helps finance the integral formation of seminarians and diocesan priests from all over the world in academic institutions in Rome and Pamplona (the Pontifical University of the Holy Cross and the Ecclesiastical Faculties of the University of Navarra).

The aim is to support young people who, in many cases, come from dioceses with very few financial resources and who need solid support in order to be well trained before returning to serve their communities.

Both Ana and Álvaro understood that including the CARF Foundation in a will or legacy of solidarity was not a symbolic gesture, but a real way to ensure that this work would continue to be perpetuated over time.

Turning one life's effort into a future for others

As Alvaro says in the documentary: «It is a brilliant opportunity to prepare a home for yourself in heaven; to think that, with your patrimony and the effort of a lifetime, you can help to train so many priests».

Beyond the spiritual expression, the idea is very practical. After years of work, savings and effort, part of this heritage can continue to make an impact after we are gone. It can become integral formation for priests who will attend parishes, accompany families and be present at key moments in the lives of many people.

A decision compatible with love for the family

Include the CARF Foundation in the will. does not mean neglecting and disregarding the loved ones. In the case of Spanish law, it is allowed to allocate a part of the inheritance (that of free disposal) to a solidary cause, always respecting the legitimate part of the heirs.

It is a decision that can be taken with advice and serenity. It does not require large assets or unassuming commitments. For many benefactors it is simply the natural continuation of a life in which they have already collaborated with the Church in various ways.

Many people who have collaborated during their lifetime with donations or occasional support see in the a natural continuation of this vital commitment.

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Seminarians attend a theology class at the University of Navarra's Ecclesiastical Faculties.

Your legacy of solidarity looks beyond today

Each generation has the opportunity to renew the generosity of the last. Through the CARF Foundation, your legacy becomes a direct support to seminarians and diocesan priests around the world: young people who wish to give themselves to God and serve the universal Church, but who need concrete help in order to be formed.

Just as in the past there were people who ensured the continuity of the Church's mission, patrons and major donors, today you can do the same. Convert a portion of the your life's effort to consolidate the integral formation of seminarians and diocesan priests in order to bring the Gospel to every corner of the world.

A Christian (and a non-believer, too) takes nothing to heaven, but can leave much good on earth. Your legacy can become formation, service and continuity. It can be the most valuable inheritance: the one that sustains the Church and the Church itself. allows many people to continue to encounter God through well-formed priests who strive to be saints and to help others.

Your life sustains and edifies the Church

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Divine Mercy: the call to God's love and forgiveness

Every year, on the second Sunday of Easter, we celebrate Divine MercyThis is a holiday that highlights God's unconditional love and infinite compassion towards humanity.

St. Faustina Kowalska: Apostle of Mercy

Saint Faustina Kowalskaborn as Helena Kowalska on August 25, 1905, in Głogowiec, Poland, is known as the apostle of the Divine Mercy.

From a very young age he felt an intense call to religious life, and after several obstacles -including the poverty of his family- he finally entered in 1925 to the Congregation of the Sisters of Our Lady of Mercy in Warsaw, where she took the name of Sister Maria Faustina of the Blessed Sacrament.

A life marked by prayer and sacrifice

During her religious life, Faustina performed humble tasks as a cook, gardener and doorkeeper. But behind this outward simplicity, she lived a profoundly mystical life. Her union with Christ was such that, according to her spiritual diary, she received invisible stigmata, mystical ecstasies and visions of Jesus himself. She often offered her physical and spiritual sufferings for the salvation of souls.

Jesus began to communicate with her intensively in 1931. In a key vision, he asked her to paint an image of Him as she saw Him in the apparition: with two rays coming out of His heart - one white, symbolizing the water of Baptism, and the other red, representing the blood of the Eucharist - with the phrase. Jesus, in You I trust. This image became the central symbol of the devotion to the Divine Mercy.

Image of St. Peter's Square at the Vatican during the canonization of St. Faustina Kowalska.

The Diary: Divine Mercy in my soul

At the request of her confessor, Blessed Michael Sopoćko, Faustina. wrote his spiritual experiences in a diary which was later published under the title Divine Mercy in my soul. This text, now translated into dozens of languages, is considered a jewel of 20th century Christian spirituality.

In it, Jesus reveals not only the content of his merciful love, but also concrete practices to promote this devotion: the Feast of Mercythe Chaplet of Divine Mercythe prayer to the three in the afternoon (the Hour of Mercy), and the dissemination of the image mentioned above.

Some phrases that stand out from these revelations are:

- "Mankind will not find peace until he turns with confidence to My mercy."

- "I desire to grant unimaginable graces to the souls who trust in My mercy."

- "The fountain of My mercy was opened wide by the lance on the Cross for all souls. I have excluded no one."

Institution of the feast by St. John Paul II

Pope St. John Paul II, deeply influenced by devotion to Divine Mercy, canonized St. Faustina on April 30, 2000. During the ceremony, he officially proclaimed the second Sunday of Easter to be the feast of St. Faustina. Divine Mercy Sunday for the whole Church.

In 2002, the Pope established that those who participated in this feast could obtain plenary indulgences, even those who, for justified reasons, could not physically attend the celebrations.

The image of the Divine Mercy

One of the most recognized manifestations of this devotion is the image of the Merciful Jesus, based on a vision of St. Faustina Kowalska. In it, Jesus appears with one hand raised as a sign of blessing and the other touching his chest, from which emanate two rays: one red, symbolizing blood, and the other white, representing water. This image bears the inscription: Jesus, in You I trust and has spread all over the planet.

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Image of the merciful Jesus. Source: Wikipedia

Associated devotional practices

The faithful are encouraged to participate in various practices during this festivity:

a) Confession and CommunionTo prepare oneself spiritually through the sacrament of reconciliation and to receive the Eucharist.

b) Prayer of the Chaplet of Divine MercyA special prayer that is prayed using a common rosary, focused on imploring God's mercy.

c) Meditation at 3 p.m.The Hour of Mercy: known as the Hour of Mercy, it commemorates the hour of Jesus' death on the cross, a propitious moment for prayer and reflection.

d) Novena to the Divine MercyThe prayers are a series of prayers that begin on Good Friday and culminate on Divine Mercy Sunday.

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Tomb of St. Faustina Kowalska in Poland.

Global impact and current events

Since its institution, Divine Mercy Sunday has gained significant relevance in the life of Catholics around the world. Numerous parishes and religious communities organize special masses, processions and charity activities in honor of this feast.

Pope Francis continued to promote this devotion, stressing the importance of mercy in Christian life and in the mission of the Church. On several occasions, he urged the faithful to be instruments of God's mercy in their communities.

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Pilgrimage to the Divine Mercy Shrine in Poland.

Divine Mercy Sunday is an invitation to all believers to trust fully in God's love and forgiveness.

Through the teachings of St. Faustina Kowalska and the support of the Church, this feast reminds us that, no matter our faults, we can always turn to the infinite mercy of Jesus.

As Jesus said to St. Faustina: "the greater the sinner, the greater the right he has to My mercy".