A friend who cares

Olympic Song - Flame

Intro/Chant/Outro

Yocha noh gweh yocha, yocha noh gweh yocha, yocha noh gweh yocha

Yocha yocha

Chorus 1

Light the flame, light the flame, light the flame

All the love that you get give the same

Leave behind all the grief

You can overcome the pain

And light the flame

Verse

You can be swifter, you can aim further

Yes, you can reach higher than before

You can be stronger, you can act wiser

Oh yes, you can achieve a better score

Bridge

Now you've come of age

Don't allow fear in anymore

Today has become Your Day

The day that you were born to live

The day that you were born to give

A little bit more, give a little bit more

Chorus 2

Catch the flame, catch the flame, catch the flame

All the love that you get give the same

Leave behind all the grief

You can overcome the pain

Chorus 3

Pass the flame, pass the flame, pass the flame

All the love that you get give the same

Leave behind all the grief

You can overcome the pain

And free the flame

Free the flame

Be the flame (Yocha noh gweh yocha, yocha noh gweh yocha)

Be the flame (Yocha noh gweh yocha, yocha yocha)

Free the flame

"Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me.  Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead,  I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus."

(Philippians 3,12-14)

Un Amico è così

È facile allontanarsi sai
Se come te anche lui ha i suoi guai
Ma quando avrai bisogno sarà qui
Un amico è così

Non chiederà nè il come nè il perché
Ti ascolterà e si baterà per te
E poi tranquillo ti sorriderà
Un amico è così

E ricordati che finché tu vivrai
Se un amico è con te non ti perderai
In strade sbagliate percorse da chi
Non ha nella vita un amico così

Non ha bisogno di parole mai
Con uno sguardo solo capirai
Che dopo un no lui ti dirà di sì
Un amico è così

E ricordati che finché tu vorrai
Per sempre al tuo fianco lo troverai
Vicino a te mai stanco perché
Un amico è la cosa più bella che c'è

È come un grande amore, solo mascherato un po'
Ma che si sente che c'è
Nascosto tra le pieghe di un cuore che si dà
E non si chiede perché

Ma ricordati che finché tu vivrai
Se un amico è con te non tradirlo mai
Solo così scoprirai che
Un amico è la cosa più bella che c'è

E ricordati che finché tu vivrai
Un amico è la cosa più vera che hai
È il compagno del viaggio più grande che fai
Un amico è qualcosa che non muore mai


Laura Pausini

Inferiority builds the soul

James Hillman, who is perhaps America's most fertile thinker, suggests that it is our inferiorities that build up our souls. His view is that it is not our strengths that give us depth and character but our weaknesses.

Passing strange, yet strangely true, but more of us are rendered superficial by our successes than by our failures, more of us are torn apart by our strengths than by our weaknesses. Why is it like that?

Reflecting on this, I recall a time some years back when I was a young student studying psychology and having, one evening, the privileged experience of being at a seminar with the renowned Polish psychologist, Casmir Dabrowski. He had just given us a lecture on a concept which he called "positive disintegration". His theory was that we grow by, first, falling apart. At one point, I raised this objection: "Can't we also grow by being built up by our successes, by taking in positive affirmation and letting it purify us of our selfishness?"

His answer supports Hillman: "Theoretically, yes, we can grow through our successes, just as easily as we can through our failures. But I can say this, through more than 40 years of psychiatric practice I have rarely seen it. Almost always deep growth takes place through the opposite - our deaths, our losses, our dark nights of the soul."  He, like Hillman, believed that it is, in the end, our inferiorities that build up our souls. Hence, an important exercise in the spiritual life is that of learning to listen to our inferiorities.

Thus, for example, it is generally the least gifted member of the family, the one the family is most publicly ashamed of, more so than the most gifted member of the family, who most enriches a family. Ask any family that has a handicapped member. Moreover, ask any family who has a handicapped member what they think has given them depth, compassion, and understanding? They will, as does Christopher de Vinck in his little masterpiece, The Power of the Powerless, A Brother's Legacy of Love, tell you that soul comes from inferiority. It is weakness, limit, shame, and powerlessness that bring depth.

What has made us deep persons? What has taught us compassion? Our successes? The things we have been praised for? Those qualities of body or mind which make us superior to others? That perfect body that everyone envies us for? That athletic achievement that is one-in-a-million? That Summa Cum Laude that is the envy of our classmates? That perfect home that is the envy of our neighbours? Have these given us soul? Are these what make us interesting? 

To the contrary, our souls, precisely in so far as they have depth, strength, compassion, and hold interest for others, have been shaped by something quite different: the fear that I will gain weight and end up looking like my mother, the shame that I feel because my teeth aren't straight, the birthmark that I can't hide, the blemishes that set me apart, the fat around my waists and hips that humbles me, the fear that I am not smart enough, not interesting enough, that my background isn't good enough, my phobias, my timidities, my plain and simple inadequacies, these, coupled with the diapers I've had to change, the humiliations I endure in my work, in my marriage, and in my family that I am powerless to do anything about, the insults and taunts I received on the playground as a child, my drunken stepfather, these are what give me depth of soul.

It is not that these are, in and of themselves, good; it is just that when we listen to them we grow deep. They build up our souls. These inferiorities, these humiliations, are not things to be cured from, things to be solved, things to be ignored, things to be buried as private and past shames. They are to be listened to. They are entries into the depth of our souls.

Daniel Berrigan was once asked to give a talk on God. How do we listen to God? He surprised his audience. He gave no theological treatise, he simply described how he goes regularly and sits at the bedside of a young boy who is deaf, mute, paralysed, and unable to react in any way to anything that is around him. He just lies in bed, helpless, powerless, unable to say or do anything. Berrigan goes and sits by his bedside. Nothing is said and nothing, seemingly, is exchanged. But, says Berrigan, "I sit by his helplessness and I know that in this powerlessness God is speaking - and speaking in the only way that God can speak in this world!" Inferiority, powerlessness, humiliation - forgers of depth, of soul, the voice of God!

Ronald Rolheiser

My Light

My name is Night, your name is Light.
As night awaits for daybreak,
just to see the light,
I constantly wait for you.

Your smiling face
shines on my darkness.
Your gentle words
soothe my pain.

Should Night and Light
remain forever apart?
Or should Night absorbed by Light
be Night no more?

Your face I seek

...then I saw your face across the street... 

and my heart was home again.

Love of Relations and Friends

"Beloved, let us love one another, for love is of God." 1 John iv. 7.

ST. JOHN the Apostle and Evangelist is chiefly and most familiarly known to us as "the disciple whom Jesus loved." He was one of the three or four who always attended our Blessed Lord, and had the privilege of the most intimate intercourse with Him; and, more favoured than Peter, James, and Andrew, he was His bosom friend, as we commonly express ourselves. At the solemn supper before Christ suffered, he took his place next Him, and leaned on His breast. As the other three communicated between the multitude and Christ, so St. John communicated between Christ and them. At that Last Supper, Peter dared not ask Jesus a question himself, but bade John put it to Him,—who it was that should betray Him. Thus St. John was the private and intimate friend of Christ. Again, it was to St. John that our Lord committed His Mother, when {52} He was dying on the cross; it was to St. John that He revealed in vision after His departure the fortunes of His Church.

Much might be said on this remarkable circumstance. I say remarkable, because it might be supposed that the Son of God Most High could not have loved one man more than another; or again, if so, that He would not have had only one friend, but, as being All-holy, He would have loved all men more or less, in proportion to their holiness. Yet we find our Saviour had a private friend; and this shows us, first, how entirely He was a man, as much as any of us, in His wants and feelings; and next, that there is nothing contrary to the spirit of the Gospel, nothing inconsistent with the fulness of Christian love, in having our affections directed in an especial way towards certain objects, towards those whom the circumstances of our past life, or some peculiarities of character, have endeared to us.

There have been men before now, who have supposed Christian love was so diffusive as not to admit of concentration upon individuals; so that we ought to love all men equally. And many there are, who, without bringing forward any theory, yet consider practically that the love of many is something superior to the love of one or two; and neglect the charities of private life, while busy in the schemes of an expansive benevolence, or of effecting a general union and conciliation among Christians. Now I shall here maintain, in opposition to such notions of Christian love, and with our Saviour's pattern before me, that the best preparation for loving the world at large, and loving it duly and wisely, is to {53} cultivate an intimate friendship and affection towards those who are immediately about us.

It has been the plan of Divine Providence to ground what is good and true in religion and morals, on the basis of our good natural feelings. What we are towards our earthly friends in the instincts and wishes of our infancy, such we are to become at length towards God and man in the extended field of our duties as accountable beings. To honour our parents is the first step towards honouring God; to love our brethren according to the flesh, the first step towards considering all men our brethren. Hence our Lord says, we must become as little children, if we would be saved; we must become in His Church, as men, what we were once in the small circle of our youthful homes.—Consider how many other virtues are grafted upon natural feelings. What is Christian high-mindedness, generous self-denial, contempt of wealth, endurance of suffering, and earnest striving after perfection, but an improvement and transformation, under the influence of the Holy Spirit, of that natural character of mind which we call romantic? On the other hand, what is the instinctive hatred and abomination of sin (which confirmed Christians possess), their dissatisfaction with themselves, their general refinement, discrimination, and caution, but an improvement, under the same Spirit, of their natural sensitiveness and delicacy, fear of pain, and sense of shame? They have been chastised into self-government, by a fitting discipline, and now associate an acute sense of discomfort and annoyance with the notion of sinning. And so of the love of our fellow Christians and of the world at {54} large, it is the love of kindred and friends in a fresh shape; which has this use, if it had no other, that it is the natural branch on which a spiritual fruit is grafted.

But again, the love of our private friends is the only preparatory exercise for the love of all men. The love of God is not the same thing as the love of our parents, though parallel to it; but the love of mankind in general should be in the main the same habit as the love of our friends, only exercised towards different objects. The great difficulty in our religious duties is their extent. This frightens and perplexes men,—naturally; those especially, who have neglected religion for a while, and on whom its obligations disclose themselves all at once. This, for example, is the great misery of leaving repentance till a man is in weakness or sickness; he does not know how to set about it. Now God's merciful Providence has in the natural course of things narrowed for us at first this large field of duty; He has given us a clue. We are to begin with loving our friends about us, and gradually to enlarge the circle of our affections, till it reaches all Christians, and then all men. Besides, it is obviously impossible to love all men in any strict and true sense. What is meant by loving all men, is, to feel well-disposed to all men, to be ready to assist them, and to act towards those who come in our way, as if we loved them. We cannot love those about whom we know nothing; except indeed we view them in Christ, as the objects of His Atonement, that is, rather in faith than in love. And love, besides, is a habit, and cannot be attained without actual practice, which on so large a scale is impossible. We see then how absurd it {55} is, when writers (as is the manner of some who slight the Gospel) talk magnificently about loving the whole human race with a comprehensive affection, of being the friends of all mankind, and the like. Such vaunting professions, what do they come to? that such men have certain benevolent feelings towards the world,—feelings and nothing more;—nothing more than unstable feelings, the mere offspring of an indulged imagination, which exist only when their minds are wrought upon, and are sure to fail them in the hour of need. This is not to love men, it is but to talk about love.—The real love of man must depend on practice, and therefore, must begin by exercising itself on our friends around us, otherwise it will have no existence. By trying to love our relations and friends, by submitting to their wishes, though contrary to our own, by bearing with their infirmities, by overcoming their occasional waywardness by kindness, by dwelling on their excellences, and trying to copy them, thus it is that we form in our hearts that root of charity, which, though small at first, may, like the mustard seed, at last even overshadow the earth. The vain talkers about philanthropy, just spoken of, usually show the emptiness of their profession, by being morose and cruel in the private relations of life, which they seem to account as subjects beneath their notice. Far different indeed, far different (unless it be a sort of irreverence to contrast such dreamers with the great Apostle, whose memory we are today celebrating), utterly the reverse of this fictitious benevolence was his elevated and enlightened sympathy for all men. We know he is celebrated for his {56} declarations about Christian love. "Beloved, let us love one another, for love is of God. If we love one another, God dwelleth in us, and His love is perfected in us. God is love, and he that dwelleth in love dwelleth in God, and God in him." [1 John iv. 7, 12, 16.] Now did he begin with some vast effort at loving on a large scale? Nay, he had the unspeakable privilege of being the friend of Christ. Thus he was taught to love others; first his affection was concentrated, then it was expanded. Next he had the solemn and comfortable charge of tending our Lord's Mother, the Blessed Virgin, after His departure. Do we not here discern the secret sources of his especial love of the brethren? Could he, who first was favoured with his Saviour's affection, then trusted with a son's office towards His Mother, could he be other than a memorial and pattern (as far as man can be), of love, deep, contemplative, fervent, unruffled, unbounded?

Further, that love of friends and relations, which nature prescribes, is also of use to the Christian, in giving form and direction to his love of mankind at large, and making it intelligent and discriminating. A man, who would fain begin by a general love of all men, necessarily puts them all on a level, and, instead of being cautious, prudent, and sympathising in his benevolence, is hasty and rude; does harm, perhaps, when he means to do good, discourages the virtuous and well-meaning, and wounds the feelings of the gentle. Men of ambitious and ardent minds, for example, desirous of doing good on a large scale, are especially exposed to the temptation of sacrificing individual to {57} general good in their plans of charity. Ill-instructed men, who have strong abstract notions about the necessity of showing generosity and candour towards opponents, often forget to take any thought of those who are associated with themselves; and commence their (so-called) liberal treatment of their enemies by an unkind desertion of their friends. This can hardly be the case, when men cultivate the private charities, as an introduction to more enlarged ones. By laying a foundation of social amiableness, we insensibly learn to observe a due harmony and order in our charity; we learn that all men are not on a level; that the interests of truth and holiness must be religiously observed; and that the Church has claims on us before the world. We can easily afford to be liberal on a large scale, when we have no affections to stand in the way. Those who have not accustomed themselves to love their neighbours whom they have seen, will have nothing to lose or gain, nothing to grieve at or rejoice in, in their larger plans of benevolence. They will take no interest in them for their own sake; rather, they will engage in them, because expedience demands, or credit is gained, or an excuse found for being busy. Hence too we discern how it is, that private virtue is the only sure foundation of public virtue; and that no national good is to be expected (though it may now and then accrue), from men who have not the fear of God before their eyes.

I have hitherto considered the cultivation of domestic affections as the source of more extended Christian love. Did time permit, I might now go on to show, besides, {58} that they involve a real and difficult exercise of it. Nothing is more likely to engender selfish habits (which is the direct opposite and negation of charity), than independence in our worldly circumstances. Men who have no tie on them, who have no calls on their daily sympathy and tenderness, who have no one's comfort to consult, who can move about as they please, and indulge the love of variety and the restless humours which are so congenial to the minds of most men, are very unfavourably situated for obtaining that heavenly gift, which is described in our Liturgy, as being "the very bond of peace and of all virtues." On the other hand, I cannot fancy any state of life more favourable for the exercise of high Christian principle, and the matured and refined Christian spirit (that is, where the parties really seek to do their duty), than that of persons who differ in tastes and general character, being obliged by circumstances to live together, and mutually to accommodate to each other their respective wishes and pursuits.—And this is one among the many providential benefits (to those who will receive them) arising out of the Holy Estate of Matrimony; which not only calls out the tenderest and gentlest feelings of our nature, but, where persons do their duty, must be in various ways more or less a state of self-denial.

Or, again, I might go on to consider the private charities, which have been my subject, not only as the sources and as the discipline of Christian love, but further, as the perfection of it; which they are in some cases. The Ancients thought so much of friendship, that they made it a virtue. In a Christian view, it is {59} not quite this; but it is often accidentally a special test of our virtue. For consider:—let us say that this man, and that, not bound by any very necessary tie, find their greatest pleasure in living together; say that this continues for years, and that they love each other's society the more, the longer they enjoy it. Now observe what is implied in this. Young people, indeed, readily love each other, for they are cheerful and innocent; more easily yield to each other, and are full of hope;—types, as Christ says, of His true converts. But this happiness does not last; their tastes change. Again, grown persons go on for years as friends; but these do not live together; and, if any accident throws them into familiarity for a while, they find it difficult to restrain their tempers and keep on terms, and discover that they are best friends at a distance. But what is it that can bind two friends together in intimate converse for a course of years, but the participation in something that is Unchangeable and essentially Good, and what is this but religion? Religious tastes alone are unalterable. The Saints of God continue in one way, while the fashions of the world change; and a faithful indestructible friendship may thus be a test of the parties, so loving each other, having the love of God seated deep in their hearts. Not an infallible test certainly; for they may have dispositions remarkably the same, or some engrossing object of this world, literary or other; they may be removed from the temptation to change, or they may have a natural sobriety of temper, which remains contented wherever it finds itself. However, under certain circumstances, it is a lively token of the {60} presence of divine grace in them; and it is always a sort of symbol of it, for there is at first sight something of the nature of virtue in the very notion of constancy, dislike of change being not only the characteristic of a virtuous mind, but in some sense a virtue itself.

And now I have suggested to you a subject of thought for today's Festival,—and surely a very practical subject, when we consider how large a portion of our duties lies at home. Should God call upon us to preach to the world, surely we must obey His call; but at present, let us do what lies before us. Little children, let us love one another. Let us be meek and gentle; let us think before we speak; let us try to improve our talents in private life; let us do good, not hoping for a return, and avoiding all display before men. Well may I so exhort you at this season, when we have so lately partaken together the Blessed Sacrament which binds us to mutual love, and gives us strength to practise it. Let us not forget the promise we then made, or the grace we then received. We are not our own; we are bought with the blood of Christ; we are consecrated to be temples of the Holy Spirit, an unutterable privilege, which is weighty enough to sink us with shame at our unworthiness, did it not the while strengthen us by the aid itself imparts, to bear its extreme costliness. May we live worthy of our calling, and realize in our own persons the Church's prayers and professions for us!

John Henry Newman

Maybe you're still here

Who can say for certain

Maybe you're still here

I feel you all around me

Your memory's so clear.

Deep in the stillness

I can hear you speak

You're still an inspiration...

Fly me up to where you are

Beyond the distant star

I wish upon tonight

To see you smile...

If only for a while
 to know you're there

A breath away's not far

To where you are...

Are you gently sleeping

Here inside my dream

And isn't faith believing

All power can't be seen

As my heart holds you

Just one beat away

I cherish all you gave me everyday

And I believe

That angels breathe

And that love will live on and never leave.

Bless the Lord - Laura's Story

You give and take away for my good
For who am I to say what I need
For You alone see the hidden parts of me
That need to be stripped away

And as You begin to refine
I'm learning to let go and rely
On One who walks with me
As hard as it may be

You're teaching me all the while to say
Bless the Lord, O my soul
All that's in me bless Your name
Forget not Your power un-told
Not Your glory or Your fame
For You came to heal the broken
To redeem and make me whole
Bless the Lord, O my soul

How long is this 'little while'?!

In a little while you will see me no more, 
and then after a little while you will see me.

Jn 16, 16

The silence of God and of friends

The silence of God is no different from the silence of friends. Yes, he's enigmatic and unpredictable. One moment he speaks, he listens, he cares and loves... the next moment, without any warning, he leaves, he disappears. His silence leaves us in darkness; we just don't know... But we are willing to wait and love... and painful love is pure... Hoping that in appearing soon, he will bring with him, even greater joy than before.

Anon

Surprised by God's Love

Wasn´t really thinkin', wasn´t lookin' , 

wasn´t searching

for an answer

In the moonlight

When I saw your face

Soul Friendship

To be a soul friend is to provide a cell, a place of sanctuary to another where, through our acceptance, love and hospitality, he or she can grow in wisdom, and both of us in depth.

Edward Cletus Sellner

Soul Friend - Anam Chara

Anyone without a soul-friend is a body without a head.

Celtic Proverb

Celtic Friendship's Prayer


In the eye of the Father who created me,
In the eye of the Son who purchased me,
In the eye of the Spirit who cleansed me,
In friendship and affection.
Through Thine own Anointed One, O God,
Bestow upon us fullness in our need,
Love towards God,
The affection of God,
The smile of God,
The wisdom of God.
The grace of God,
The fear of God,
And the will of God
To do on the world of the Three,
As angels and saints
Do in heaven;
Each shade and light,
Each day and night,
Each time in kindness,
Give Thou us Thy Spirit.

Senza amici mai... Senza amici è un peccato

Karol Wojtyla

All!

All must be friends, all must be loved, all must be held dear, all must be helped.

Teresa of Avila

A night that guides, an absence that reveals, a flame that heals

The Presence whom Carmelites have been contemplating for almost 800 years is a night that guides, an absence that reveals, a flame that heals. The Carmelite tradition offers a language for the soul helping to disclose this presence deep within our lives. It is a language of attentive stillness awaiting the lover's approach. This Carmelite way born of the attempt to live in allegiance to Jesus Christ is an ancient path for today's pilgrims.

John Welch O.Carm.

La Gioia dell'incontro!

Ho pensato che un giorno, quando i sepolcri, spazzati via dal vento della risurrezione come fuscelli di un'aia, avranno liberato i figli di Dio, e questi entreranno da mille strade diverse nella gloria dell'"ottavo giorno" che non tramonterà mai, a costituire la pienezza della felicità sarà proprio la gioia dell'incontro.

Allora non ci saranno più distacchi, né Australie lontane, né patrie irraggiungibili, né partenze dolorose, né conti alla rovescia di giorni che finiscono troppo presto.

Don Tonino Bello

Laudato sie, mi Signore, cum tutte le tue creature!

La realtà, a volte, è più bella dei sogni più belli

.

Don Tonino Bello

We can learn to love

Show Jesus

Dedicated to the Friends who show me Jesus!

Ave Verum

Ave, ave verum corpus natum
De Maria virgine
Vere passum immolatum
In cruce pro homine
Cujus latus perforatum
Fluxit aqua et sanguine
Esto nobis praegustatum
In mortis examine
In mortis examine

Preparing Prosfora for Divine Liturgy

Reġa Sebaħ

Reġa’ sebaħ, ja Mulejja,
Agħti tiegħek dan il-Jum:
Lejk nittajjar bil-ħsieb tiegħi
Kull filgħodu malli nqum.
Fix-xemx jiddi l-ġmiel ta’ wiċċek,
Inti ssebbaħ il-ħolqien;
Isellmulek l-art u s-sema
Kull filgħodu bl-ogħla lsien.

Rit: 
Ja Mulejja niżżikħajr,

Għaliex int tal-ħajja s-Sid:
Fik is-setgħa, fik il-ħniena,
Int fawwara ta’ kull ġid.

F’dan il-lejl li għadda fuqi
Int ħaristni, Alla ħanin;
Int wennistni minn kull biżgħa,
Warrabt minni l-ħolm ħażin.
Bħal missier f’telfa ta’ mħabba
It-taħbit ta’ qalbi smajt;
Xħitt is-saħħa ġewwa sidri
Ma’ kull nifs li jiena tajt. Rit:

F’dan il-jum tħallix, Mulejja,
Li jitnissel f’qalbi d-dnub;
Inti taf li l-għadu tagħna
Għandu x-xbiek dejjem minsub.
Tini l-Omm tal-Iben tiegħek
Biex tħarisni mit-tiġrib,
U tgħallimni b’imħabbitha
Kif inħaddan is-salib.      Rit:

Dun Karm Psaila & G. Caruana

Panis Angelicus

Latin Text

Panis Angelicus fit panis hominum
Dat panis coelicus figuris terminum
O res mirabilis! Manducat Dominum
Pauper, pauper, servus et humilis
Pauper, pauper, servus et humilis

English Translation

The angel's bread becomes the bread of men
The heavenly bread ends all symbols
Oh, miraculous thing! The body of the Lord will nourish
The poor, poor, and humble servant
The poor, poor, and humble servant

I am my beloved's and my beloved is mine

אני לדודי ודודי לי

Ani l'dodi v'dodi li

Discípulo Amado

JESUS VIENDO A SU MADRE
Y A SU LADO AL DISCIPULO AMADO
DICE  A SU MADRE
MUJER AHI TIENES A TU HIJO
DESPUES LE DICE AL DISCIPULO
AHI, AHI TIENES A TU MADRE

SI SE ACABA EL VINO EN TU VIDA HOY
AHI TIENES A TU MADRE
SI SOLO HAY TINAJAS PERO NO HAY AMOR
AHI TIENES A TU MADRE

SI ESTAS BUSCANDO ACERCARTE A DIOS
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE

SI NO SABES COMO HACER UNA ORACION
AHI TIENES A TU MADRE
SI LA CRUZ TE PESA PARA CAMINAR
AHI TIENES A TU MADRE

SI NO HAY PENTECOSTES EN TU CORAZON
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE

SI ESTAS VIVIENDO FUERTE LA HORA DEL DOLOR
AHI TIENES  A TU MADRE
SI ESTAS PADECIENDO ALGUNA ENFERMEDAD
AHI TIENES A TU MADRE

SI TE ENCUENTRAS SUMIDO EN DESESPERACION
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE
AHI TIENES A TU MADRE

Letanhas

Francis and Clare

Francis of Assisi was not only a teacher to Clare whose teachings she was to follow but also a brotherly friend. The friendship between these two Saints is a very beautiful and important aspect. Indeed, when two pure souls on fire with the same love for God meet, they find in their friendship with each other a powerful incentive to advance on the path of perfection. Friendship is one of the noblest and loftiest human sentiments which divine Grace purifies and transfigures. 

Pope Benedict XVI




Brano musicale “Nel blu delle tue mani”

Chiara:  Fratello mio
Il tuo mondo è il mio
Nei tuoi occhi rispecchio me
Me con te, me con te
Che il tuo amore sconvolge i secoli
Dentro al cuore mio… brividi

Francesco: Sorella mia
Che il mio mondo è il tuo
Le mie mani nelle tue
Le mie, le tue

Insieme: Grande sei Tu
Signore dei popoli
Che il Tuo amore sconvolge i secoli
E porti dentro il cuore
E senti dentro il cuore… brividi
Canto per Te tutto il mio amore
Vola nel cielo e ancora più su
Vicino a Te l’anima al posto suo

Chiara: Il posto mio

Insieme: Volo da Te con le mie ali
Nel blu delle Tue mani

Chiara: Vicino a Dio

Insieme: L’anima al posto suo

Chiara: Il posto mio

Ama e dillo con la vita!

Sant' Agostino