Michael C. Joens Fr. Brian Mahoney Ecclesiology May 10, Credo Ecclesiam

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1 Michael C. Joens Fr. Brian Mahoney Ecclesiology May 10, 2011 Credo Ecclesiam Credo Ecclesiam - I believe the Church. This expression stands in contrast to credo in deum, which states our belief in God: There is a distinction of great methodological importance for ecclesiology. Faith in God is expressed by means of the preposition in followed by the accusative case: Credo in Deum On the contrary, to express faith in the Church - in the general effects - the direct accusative is used without the preposition in : Credo sanctam Ecclesiam, sanctorum communionem. 1 (I believe the holy Church, the communion of saints.) When I first read this statement, I could immediately relate it to my personal experience in the ecclesial movement Communion and Liberation, within which I have experienced much of my personal and spiritual formation in recent years. I would like to use Communion and Liberation and my own experience as examples to demonstrate what it means to believe the Church by virtue of being a member of the People of God. This belief is not based on an academic understanding, but on the experience of companionship with a common purpose to seek and share our destiny, who is Christ. The People of God as defined in Lumen Gentium In the dogmatic constitution of the Church, Lumen Gentium, the second Vatican Council used the concept of the People of God (populus Dei) to define one aspect of the Church. The same expression, populus Dei, had been used by the Church fathers, for example by Saint Augustine: pace Babylonis; ex qua ita per fidem populus Dei liberatur, ut apud hanc interim peregrinetur. 2 The people of God, even freed from Babylonian captivity by its faith, has to live alongside Babylon. In other words, the people of God can, and has to, live within a secular community as a distinct entity. Lumen Gentium states: At all times and in every race God has given welcome to whosoever fears Him and does what is right. God, however, does not make men holy and save them merely as 1 Rodriguez, p Augustine. De Civitate Dei. XIX, 26, p. 402

2 Joens 2 individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness. 3 While the chosen people of the Old Testament was united by heritage, one is initiated into the Christian people of God not through birth but through baptism. In his dissertation, Joseph Ratzinger explains that [the Church] is not a people in the common sense, but a community with a whole new character, a community through a shared new birth of a father and a mother who are not from here, but above. 4 Lumen Gentium continues: It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before men the faith which they have received from God through the Church. 5 The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. They also share with us in prayer and other spiritual benefits. 6 Persons who were baptized into ecclesial communities that have not preserved the valid episcopate and the genuine and integral substance of the Eucharist are nevertheless incorporated in Christ and thus in a certain, albeit imperfect, communion with the Church 7. Full communion comes in the sharing of the Eucharistic meal. The Eucharist creates communion and fosters communion. 8 The Eucharist is not only a celebration of the particular community within which it is celebrated. A truly Eucharistic community is never closed in upon itself; it must persevere in harmony with every other Catholic community. The ecclesial communion of the Eucharistic assembly is [also] a communion with its own bishop and with the Roman pontiff. 9 As we will see, Communion and Libration exemplifies many aspects of this claim. 3 Lumen Gentium, No. 9 4 Ratzinger, Volk und Haus Gottes in Augustins Lehre von der Kirche, p Lumen Gentium, No Ibid., No Dominus Iesus, No Ecclesia de Eucharistia,, No Ibid., No. 39

3 Joens 3 Communion and Liberation Several years ago, my wife and I were introduced to the ecclesial movement Communion and Liberation through our pastor. This encounter had, and continues to have, an extraordinary impact on our lives. It is difficult to adequately describe CL; it needs to be experienced. First of all, CL is a companionship; it is experienced as a companionship with each other and with Christ. Under the title Reality within the Church, Davide Rondoni summarizes the basics: Communion and Liberation is an ecclesial movement founded by Msgr. Luigi Giussani; its earliest manifestations date to Having arisen in Milan and spread rapidly throughout Italy, it is now present in some seventy countries all over the world. CL defines itself as a movement because it does not take the form of a new organization or structure (there are no membership cards) nor is it a special insistence on a particular aspect or practice of the faith. Instead, it is a call to live in the present the Christian life as defined by tradition. The aim of the life in CL is to propose the presence of Christ as the only true response to the deepest needs of human life in every moment of history. 10 Pope Benedict recalls his early encounters with CL: For me personally, it was a wonderful event when, in the early 1970 s, I first encountered movements such as the Catechumenal Way, Communione e Liberazione, the Focolare movement, and experienced the energy and enthusiasm with which they lived the faith, and were impelled by their joy in it to communicate to others the gift they had received. 11 [when I met Giussani], I found that especially in the time of the great Marxist revolution there were people - in this case university students -, who understood the Christian revolution. They reacted to the Marxist uprising against the establishment not with a conservative attitude, but with the fresh and far more radical revolution of Christian faith. 12 As we will see in the examples given in the paper, Communion and Liberation meets all criteria of ecclesiality given in Christifidelis Laici for recognizing groups and associations of lay faithful in the Church: 10 Rondoni, p Benedict XVI. Kirchliche Bewegungen und neue Gemeinschaften., p Ibid., p. 61

4 Joens 4 - Primacy given to the call of every Christian to holiness, as is manifested in the fruits of grace which the spirit produces in the faithful and in the growth towards the fullness of Christian life and the perfection of charity. - The responsibility of professing the Catholic faith, embracing and proclaiming the truth about Christ, the Church and humanity, in obedience to the Church s Magisterium as the Church interprets it. - The witness to a strong and authentic communion in filial relationship to the Pope, in total adherence to the belief that he is the perpetual and visible center of the universal Church, and with the local Bishop, the visible principle and foundation of unity in the particular Church, and in mutual esteem for all forms of the Church s apostolate. - Conformity to and participation in the Church s apostolic goals, that is, the evangelization and sanctification of humanity and the Christian formation of people s conscience, so as to enable them to infuse the spirit of the Gospel into the various communities and spheres of life. - A commitment to a presence in human society which, in light of the Church s social doctrine, places it at the service of the total dignity of the person. 13 Any attempt to give a comprehensive overview of CL would exceed the scope of this paper, but I find it important to mention three of the forms of community life with a more formal character that were born of the original movement, due to the interaction I have with them. First is the Fraternity of Communion and Liberation, of which I am a member. The fraternity began to form in the mid s and was formally recognized by the Pontifical Council for the Laity in Men and women belonging to the Fraternity commit to a minimal rule of personal ascesis, daily prayer, participation in spiritual formation meetings, and the commitment to support, also financially, charitable, missionary and cultural initiatives promoted or supported by the Fraternity. 15 Second, there is the association Memores Domini that unites lay men and women in CL who have made a choice to dedicate themselves to God on a path marked by the virtue which the Church calls virginity. 16 Some of the most amazing people I have met in the movement are Memores. 13 Christifidelis Laici, No Rondoni, pp Ibid., p Ibid., p. 93

5 Joens 5 Their joy in life is best described as infectious; their friendship is a constant inspiration whenever I meet them. Third, the Priestly Fraternity of the Missionaries of Saint Charles Borromeo began in 1985 as a priestly association within CL. It is made up of men who wish to belong to the movement and let themselves learn constantly from its charism. 17 Several FSCB priests serve in the Boston area, and I have come to appreciate their friendship and advice, especially that of Fr. Jose Medina, who was my spiritual director for some time. Lastly, it is important to note that CL is not a replacement for a local parish or diocese. Participants in the movement, informal adherents to the movement as well as members of the lay associations, attend their local parish Masses and remain subjects of their diocesan bishops. The Charism of the Movement Communion and Liberation Fr. Luigi Giussani described the original nature of the movement as the insistence on the method how the Christian experience can be lived, signaled by two primary factors. - First, the announcement that God became man, the companion in history on our human path; - Second, the affirmation that Jesus of Nazareth is present in a sign of harmony, of communion, of community: the Church, His mysterious body; - From these two elements arises that missionary passion that He be known and recognized as Lord of time and of history; - The memory of Christ, when it is lived, tends inevitably to generate a presence in society, above and beyond any planned result. 18 The Weekly School of Community The most fundamental element of the movement is the weekly School of Community. This is where most of the work is done. Participants come to a clearer understanding of the Christian fact and the Church through discussion of texts indicated by the movement s central organization. Such texts are typically writings of Msgr. Giussani, Fr. Carron (the current leader of the movement), or teachings of the Church, such as recent encyclicals. 17 Ibid., p Ibid., pp

6 Joens 6 School of Community always begins and ends with prayer, typically the Angelus at the opening of the meeting and the Memorare at its conclusion, each time followed by the acclamation Veni Sancte Spiritus - Veni per Mariam, recalling not only the Incarnation, but also the importance of Mary s fiat, her openness to and acceptance of God s will. The purpose of the School of Community is not simply to discuss a text from an academic perspective, or even to help each other understand its meaning. Rather, in School of Community, we experience friendship, in which we share our personal experiences as they relate to the text. This aspect is critical. In fact, those responsible for leading Schools of Community are instructed only to allow people to speak from their own experiences, and to redirect the conversation if someone doesn t. Regular participation in School of Community allows us to develop a deeper understanding of how our everyday human existence relates to our destiny, who is Christ. There is a sense of spiritual intimacy, of common purpose, that simply has to be experienced to be understood. Through School of Community, we relate our everyday personal human experience of life to the Christian life. So much so, that even though my wife and I communicate quite well, we have learned some things about each other in School of Community that otherwise we would not have shared. A well-established School of Community can welcome new members without losing its intimate character, as will happen on a more or less frequent basis. Even though someone who attends School of Community for the first time does not yet have the typical CL language, he or she tends to be drawn to active participation almost immediately. This speaks to the open nature of School of Community described above - this is not an exclusive club. An important aspect of the School of Community is the fact that it fosters companionship. In our local School of Community, we tend to gather for a glass of wine or beer after each meeting, either at the rectory where we meet or at a nearby restaurant. We regularly gather for various events, for example to watch the Superbowl together, celebrate birthdays, or just enjoy each other s company. Thus, the closeness we experience in School of Community reaches well beyond the weekly meeting, but it is never purely social. Even in everyday living, in the simplest actions, we always recognize that we have a common purpose, whether or not it is actually expressed at a particular moment. It is here where we experience the populus Dei of which St. Augustine speaks, a people bonded together in faith, but living in the world.

7 Joens 7 School of Community is meant to be public, something of value offered to everyone, in the sense that it is open to participation to all and is often publicly proposed in places of study or work. 19 In our specific case, an invitation is occasionally included in the parish bulletin. At regional events such as the Way of the Cross, book presentations and cultural events, the program typically includes a listing of Schools of Community and contact information. Regional Events Several events take place throughout the year in which the Boston-area Schools of Community come together. This is where I tend to experience the movement at large. Such events include the Advent and Lenten retreats, the annual Way of the Cross, Masses, book presentations, and cultural events. In meeting people of the CL movement outside the local School of Community, I experience in the most profound manner the aspect of the people of God of which Lumen Gentium speaks. Men and women in the Movement are truly a group of people who are united through a common faith in Christ, who is the one that brings us together. Unlike a parish, where there is an element of geographical union that is connected with the universal Church through the liturgy, CL is united by a common desire that bridges geography in a different manner. From the first encounter, I have found that the people in CL are extraordinarily friendly and welcoming. One immediately notices that their happiness is derived from the desire to follow Christ. CL makes present our life as the People of God through the people I meet; it makes the community tangible. Membership in CL is expressly open; there is no exclusivity. CL is not a church within the Church. A concrete example is the annual Way of the Cross, in which we journey through the streets of Boston on Good Friday each year, from Boston Common to the cathedral. This event is not just an act of piety or a spiritual activity for those who participate in it, but a public witness to the people along the route, and everyone is invited. Many onlookers stop and observe, and I have the seen the occasional person spontaneously joining us on our way. In a concrete manifestation of the universality of the People of God, the Way of the Cross in Boston corresponds to CL Ways of the Cross around the country and around the world, including one that leads from Brooklyn to Ground Zero in New York. 19 Ibid., p. 74

8 Joens 8 National Diakonia and New York Encounter Each year, the Responsibles for the local Schools of Community gather in what is known as the National Diakonia, which I had the privilege to attend four times. This gathering gives those who lead Schools of Community the opportunity to meet with the national leadership of the movement, and in the years when I attended, also with the leader of the movement, Fr. Julián Carrón. In the Assembly, participants can ask Fr. Carrón questions relating to issues they may have experienced over the last year. During the National Diakonia, the book that is to be read in all Schools of Community for that year is presented. In this year s event, Boston s Cardinal O Malley participated in a discussion of Giussani s book The Religious Sense, titled Reality, Reason, Freedom: At the Root of the Religious Quest, with Fr. Carrón and Michael Waldstein, Professor of Theology at Ave Maria University. 20 Since 2010, the National Diakonia has been combined with an event called New York Encounter. While the National Diakonia always included several cultural events, such as concerts, plays and other performances, the New York Encounter has expanded these activities into a threeday public festival featuring presentations, artistic performances, conferences, exhibits and information booths, introducing a variety of charitable, cultural, and work-related initiatives. 21 In events like this, CL lives out the commitment to being a presence in human society. A variety of cultural events is sponsored by the Crossroads Cultural Center, which throughout the year hosts lectures, performances, and conferences that bring together experts in all areas of human knowledge to share in the beauty of the created world and give glory to God. 22 Crossroads is active in New York, Boston and several other cities in the United States. At the 2011 New York Encounter, the main Mass was celebrated by H.E. Fernando Chomali, auxiliary bishop of Santiago de Chile (since then named to become archbishop of Concepción) and accompanied by the St. Charles Borromeo Gospel Choir of Harlem. The Mass, which was concelebrated by a couple dozen priests, many of whom are members of the Fraternity of St. Charles Borromeo, took place at the Hammerstein Ballroom in Manhattan. In true CL fashion, the decorations from the previous evening s play were still on the stage, and a table was used as a makeshift altar. The experience of this Mass was extraordinary; in fact it was this experience that inspired me to choose the topic of this paper. The most striking element of the Mass was the tangible, carnal experience of a living Church. The gospel choir s music was not simply a 20 New York Encounter website. 21 Ibid. 22 Crossroads website.

9 Joens 9 performance, but they truly led the congregation in payer. The atmosphere was electric. It was impossible not to be drawn into the celebration. A friend of mine who sat near a group of Sisters of Life noticed that initially the mostly young nuns were very restrained in following the music even though they were obviously excited by the rhythm, but when mother superior started clapping her hands, they joyfully participated as well. Their joy, and that of all the other participants in this Mass, was a witness to the gospel and to being called to follow Christ. In an act of solidarity with the Chilean people, the collection was taken up to support those who are suffering from the recent earthquakes there. This was not simply as an act of charity or a nice gesture towards bishop Chomali, but a concrete connection to the Church at large. This Mass, like many other CL events before, instilled in me a most immediate sense of experiencing credo ecclesiam, believing the Church, being part of the universal Church, belonging to the people of God. It is difficult to describe, precisely because it was the experience of the event that brought about this recognition. As Fr. Giussani teaches, Jesus call always entails entrusting yourself to a community. Belonging to Christ always coincides with belonging to a community. This community is literally and physically Jesus, who does these things, Jesus present. So you learn what your destiny is in the community. The community gives you faith, sustains your faith, governs and educates your faith, lets you understand what freedom is, and educates your freedom. 23 Fraternity Exercises, Retreats and CL Vacations Although it will not be possible to describe these topics in depth, it is important to briefly mention them. The annual Fraternity Exercises are held in Rimini and videotaped; they are normally led by the leader of the movement, Fr. Julián Carrón, and last from Friday evening to Sunday morning. The exercises are then repeated throughout the world; mostly by viewing the translated videotape and supplemented with local assemblies and Masses. Members of the Fraternity are encouraged to participate annually in the Fraternity Exercises, but the Exercises are open to everyone. After the conclusion of the Fraternity Exercises, the transcript is published and used as the basis of discussion in School of Community. Advent and Lenten half-day retreats are held in the Boston area each year. They bring together people from different Schools of Community for spiritual direction and an assembly in which experiences can be exchanged. 23 Giussani, Is it Possible to Live this Way? p. 74

10 Joens 10 Several family vacations are offered each year to bring together people from a larger region, for example the Northeastern states. They are meant to supplement the work of School of Community with the experience of an extended time together. Two of my daughters and I have enjoyed a couple CL vacations together. Besides organized hikes and picnics, there are assemblies for the adults and supervised activities for the children. The purpose of the vacation is to discover the joy of Christian companionship and the attitude of wonder and respect to which it educates us in the face of creation. These vacations are also a chance to offer the experience encountered in the movement to others. 24 CL s Relationship to the Magisterium One of the criteria for recognition of a lay association is its obedience to the Magisterium and its relationship to the Pope and the local ordinary. Communion and Liberation exemplifies this relationship to the bishops, as expressed by Fr. Giussani: The Christian arrives at the divine truths the Church proposes in an ordinary way, through the very life of the community. However, the one condition for this is that this community must be truly ecclesial, that is, united to the bishop who, in his turn, is supposed to be united with the bishop of Rome, the Pope. 25 As mentioned above, Cardinal Sean O Malley has participated in presentations for the Movement, for example at the New York Encounter this year. I also recall his participation in a public presentation on Education at Faneuil Hall in 2006, when the National Diakonia took place in Boston. This was one of my first experiences of his connection to the Movement. Each year, Cardinal O Malley meets with the participants in the annual Way of the Cross at the Cathedral of the Holy Cross to give the final reflection. This gesture underlines his friendship with the movement, and in his reflection he always acknowledges the importance of the movement s 26, 27 presence in the archdiocese. When his schedule allows, Cardinal O Malley celebrates the annual Mass to commemorate Fr. Giussani s death and the anniversary of the recognition of the Fraternity. This event underlines not only the favorable view His Eminence has towards Communion and Liberation, but also the movement s submission and obedience to him as the bishop. At these events, Cardinal O Malley usually joins us for dinner after Mass in a rather informal setting. 28, 29, 30 The first time I had the 24 Rondoni, p Giussani, Why the Church? p O Malley, Archive for 2010/04/ O Malley, Archive for 2011/ O Malley, Archive for 2008/03/ O Malley, Archive for 2009/02.

11 Joens 11 privilege to participate in this event, I was surprised by the simplicity of the dinner. In the meantime, I have come to understand that the pot-luck style of the gathering reduces a barrier and opens up the opportunity to engage in meaningful dialog, while of course always recognizing that the bishop is the guest of honor, maybe even more so than at a formal meeting. In his Blog, Cardinal Sean also 31, 32 reports of having lunch or dinner with the Memores Domini in Boston at certain occasions. When I visited the International Center of Communion and Liberation in Rome during a trip to Rome in 2006, I learned that Archbishop O Malley had stayed at the center s apartment a few weeks earlier on the occasion of the consistory in which he was elevated to the cardinalate. This is yet another sign of his connection with the movement. CL s connection to the magisterium is further made evident in the fact that the main Mass of the National Diakonia / New York Encounter is usually celebrated by a bishop. In 2007, Archbishop Donald Wuerl visited San Diego, and in New York, Archbishop Celestino Migliore, Apostolic Nuncio and Permanent Observer of the Holy See to the United Nations, celebrated Mass for us several times. One of the priests of the Fraternity of St. Charles Borromeo, Paolo Pezzi, was elevated to the episcopate in 2007 to serve as the Metropolitan Archbishop of the Archdiocese of Mother of God at Moscow. During a recent visit to Boston, he met with the CL community here to share his experience as a Catholic priest and bishop in Russia. The sense of companionship that is so typical for the Movement was evident in how approachable the archbishop was at this event. Communion and Liberation s connection with the Pope is extraordinary; not only with Benedict XVI, but also with his predecessors Paul VI 33 and John Paul II ( we Cielini ). 34, 35 The relationship with Pope Benedict is particularly close in many ways. Ratzinger and Giussani were true friends 36, and many of their writings exhibit a striking similarity. Cardinal Ratzinger celebrated Fr. Giussani s funeral Mass with the Archbishop of Milan, Cardinal Tettamanzi, 28 other bishops and about 500 priests. In his homily he recalled Monsignor Giussani s life and the importance of his work. 37 The papal household is traditionally maintained by nuns, but Pope Benedict chose bring the same four Memores Domini to the Apostolic Palace who had served him before he was elected to the chair 30 O Malley, Archive for 2010/ O Malley, Archive for 2010/ O Malley, Archive for 2011/ Giussani. Quando Paolo VI salvò la Chiesa dal disastro. 34 John Paul II. Discorso di Giovanni Paolo II ai Giovani ai Comunione E Liberazione. 35 Carrón. 36 Benedict XVI. Address to Members of Communion and Liberation.. 37 Ratzinger, Funeral Homily for Msgr. Giussani.

12 Joens 12 of Peter. They are part of his Papal family, share meals and pray with him. 38 When one of them, Manuela Camagni, died in a car accident last year, the Holy Father personally celebrated her funeral Mass and pronounced the homily. 39 It is widely believed that Pope Benedict participates in the School of Community that is led by one of the Memores who serve in his household. 40 On March 24, 2007, Pope Benedict granted an audience to the members of Communion and Liberation, in which he said, Communion and Liberation is a community experience of faith, born in the Church not by the will of an organized hierarchy but originating from a renewed encounter with Christ and thus, we can say, by an impulse derived ultimately from the Holy Spirit. Still today, it offers a profound way of life and it actualizes the Christian faith, both in a total fidelity and communion with the Successor of Peter and with the Pastors who assure the governing of the Church and through spontaneity and freedom that permit new and prophetic, apostolic and missionary achievements. Dear Friends, your Movement is thus inserted into that vast flowering of associations, movements and new ecclesial realities providentially raised up by the Holy Spirit in the Church after the Second Vatican Council. 41 Conclusion The Movement Communion and Liberation exemplifies in many ways what it means to belong to the People of God. CL emphasizes a recognition of our human experience, the sharing of which is the constitutive element of the weekly School of Community. The universality of the Church becomes tangible through the local, regional, national and worldwide connections and friendships within the Movement, even to those who do not have the ability to go beyond the local School of Community. Those members who attend regional events, Fraternity Exercises or the National Diakonia bring this universal element back to the local group. Communion and Liberation is connected in an extraordinary way to the Magisterium, in a manner I had never experienced before. In many ways, I am glad that I was unaware of these connections before first meeting the Movement, so I can be assured that I was not attracted to any sense of celebrity, but to the charism of the movement itself, and to the people who represent it. Credo Ecclesiam - I believe the Church. This sense of faith and trust has been greatly increased for my wife and me through our experience of the companionship present in the CL movement. 38 Benedict XVI. Licht der Welt. p Benedict XVI. We are Memores Domini Because He is Memor Nostri. 40 Palmo. The Pope s Saturday School 41 Benedict XVI. Address to Members of Communion and Liberation.

13 Joens 13 Bibliography 1. Augustine. De Civitate Dei: Libri XXII, Vol. II. Lipsiae [Leipzig]: B. G. Teubner, Benedict XVI. Address of His Holiness Benedict XVI to the Members of Communion and Liberation Movement on the 25th Anniversary of its Pontifical Recognition. Rome, Kirchliche Bewegungen und neue Gemeinschaften. Unterscheidungen und Kriterien. München: Verlag Neue Stadt, Licht der Welt: Der Papst, die Kirche und die Zeichen der Zeit. Ein Gespräch mit Peter Seewald. Freiburg: Herder, We are Memores Domini because He is Memor Nostri. Rome, Carrón, Julián. A Pope Seized by Christ: Interview with Fr. Julián Carrón, President of the Fraternity of Communion and Liberation. L Osservatore Romano, May, 4, Crossroads Cultural Center. Website. < 8. Dogmatic Constitution on the Church, Lumen Gentium. Vatican II, November 21, John Paul II. Discorso di Giovanni Paolo II ai Giovani ai Comunione E Liberazione. Rome, May 13, Encyclical Ecclesia de Eucharistia. Rome, Post-Synodal Apostolic Exhortation Christifidelis Laici. Rome, Giussani, Luigi. Is it Possible to Live this Way? An Unusual Approach to Christian Experience, Vol. 1: Faith. Trans. John Zucchi. Montreal: McGill-Queen s University Press, Why the Church? Trans. Viviane Hewitt. Montreal: McGill-Queen's University Press, Quando Paolo VI salvò la Chiesa dal disastro. Interview. Il Sabado, August 9, New York Encounter. Website. < O Malley, Seán. Archive for 2008/03/07. < Archive for 2008/11. Blog. < Archive for 2009/02. Blog. < Archive for 2010/02. Blog. < Archive for 2010/04/09. Blog. < Archive for 2011/04. Blog. < 22. Palmo, Rocco. The Pope s Saturday School. Blog, 4 January < 23. Ratzinger, Joseph. Declaration Dominus Iesus. Rome, Funeral Homily for Msgr. Giussani. Communio 31, no. 4 (2004): The Ecclesiology of Vatican II. L'Osservatore Romano, Weekly Edition in English, 23 Jan Volk und Haus Gottes in Augustins Lehre von der Kirche. Diss. München, St. Ottilien: EOS Verlag, Rodriguez, Pedro. Theological Method for Ecclesiology. The Gift of the Church. Ed. Peter Phan. Collegeville: Liturgical Press, Rondoni, Davide. Communion and Liberation: A Movement in the Church. Montreal: McGill- Queen s University Press, 2000