Experience

I am so moved by what happened during and after our Fraternity (of Communion and Liberation) Lent retreat this weekend. Between the content of all Fr. Roberto said and his sharing his life with us, there is so much to turn over in my heart.

But what is standing out for me so powerfully is Fr. Roberto's insistence that we meet Christ in everything that happens, as it happens. There is no separation between Christ and my work, Christ and my friendships, Christ and my heart. All of reality is infused with his miraculous Presence.

In which case, before I can serve Christ in you, I must first meet him in you. That is, when I come face-to-face with you, I am coming face-to-face with the Lord of history, in all the Mystery and awesome power that that entails. By "you," I don't just mean you to whom I'm writing now -- I mean every person (and really all Creation!). Sometimes we worry about the lack of reverence we or others have in front of the Eucharist -- what about our colossal lack of reverence in front of each other?

So, then what is the purpose or special role of the baptized, if all reality is Christ meeting me now? We are baptized into this awareness (the better word is faith) and our life's work is to witness to one another about this Reality, this fact of existence. As witnesses, we must continually testify to Christ's Presence to one another -- and not let any one of us forget or slip into vagueness on this point. And because the witness testifies, he takes on the role of Christ; his witness means that he conforms more to the person of Christ, so that he, like Christ, is the one who makes this Presence known and felt in the world. In other words he manifests, more profoundly and more acutely, this Presence of Christ and is thus recognizable as a member of the living Body of Christ in the world.

So let's do the work of looking, of reminding ourselves that Christ is before us continually. Let's tell each other what we see!

So, my question to everyone is, what's happening? What do you see? And when we tell each other what's happening and what we see, let's do it out of charity to one another -- as the most important charitable work there is -- we will be helping one another to see one miracle after another. And we will get better and better at seeing these things, the more we practice this looking at reality with new eyes.

Yesterday, when the retreat was over, I drove Anna (a high school girl from Italy who is spending a year in the U.S.) back to her host parents, she spoke to me about how loving and generous this couple was, and about her deep affection for them, which was evident in every word. She told me about how the wife was expecting her first baby in July and about how she (Anna) was leaving in June and would miss seeing the baby -- with a little regret but not deep disappointment, because she is certain that either they will come with the baby to Italy to visit or she would be back to see them again. I was moved for several reasons -- but mostly because a girl her age could leave her home and her friends and travel from a rather large city (Milan) to a tiny town in Ohio and develop such deep affection for a couple of adults whom she could have easily treated as simply a launching pad for her American adventure with other American teenagers. But it was even more astonishing to meet her host father. There was nothing cosmopolitan or fascinating about this man on the surface, but Anna loved him as a father, this much was evident. I remembered Fr. Giussani's definition of forgiveness: the capacity to tolerate difference. What mercy I witnessed in the five minutes I stayed in that home before heading back to my home! The way Anna loved this man was a keener witness than anything she could have said about this relationship. May we love one another in this way!!

Recognizing Christ (is this how we look at one another?)

Preparing for the Fraternity Lent Retreat

Here is my summary of pages 28-40 of the 2008 Spiritual Exercises of the Fraternity of Communion and Liberation ("This is the Victory that Conquers the World, Our Faith"). These pages will be the focus of the Fraternity Lent retreat this year.


1. Those who believe have eternal life:

• We first receive this life, which derives from faith, at Baptism: "The only thing that makes faith reasonable is its promise to bring us life. This is why God intervened in history, to bring us this life, and this life reaches us in Baptism" (p. 28).
• "Baptism is the sacrament of faith, which, however needs the community of believers" -- "Baptism encorporates us into the community of believers through the fact of becoming one person in Christ" (29).
• But if we're not careful, we can reduce our companionship to its external appearance: "If there's not a personal 'I' that says 'You' to Christ, as you say it to a man who is present, Christ is 'bleached or faded away from the beautiful and glad appearance of the companionship of faces that should have been a sign pointed to Him!' but we stop there; we stay there with the sign.
• "It's as if one of us had received a stupendous bouquet of flowers, and never tired of talking about the bouquet of flowers, but felt no urgency to say the name, to speak about the person who had given the flowers."
• Two temptations to avoid: "first, conceiving a Christ without Church, that is, excluding Christ from reality, to a far-away supernatural world, and reducing Him to our interpretation or our measure, or, second, having a Church without Christ, where the Church is perceived not as the body of Christ, that makes Him present, but as the substitution of Christ.
• "Jesus Christ isn't a presence isolated in far-off history, so as to seem the fruit of imagination. He is a Presence ten years after His death, a thousand years after His death, two thousand years after His death, up to today, through this different humanity of the saints, a human presence impossible to think up" (33).
• "Anything but Christ in the abstract! He is something so real that through His historical presence in the Church and His witnesses, He becomes a reality that can't be reduced by any attempt of ours, challenging man's heart, reason, freedom, and affection. Anything but abstract!"
• "Our companionship isn't here to spare us the drama of freedom, but to continually provoke our responsibility.... 'Our companionship means not to let time pass without our life asking, seeking, wanting the relationship with God present and without our life wanting or accepting that companionship, without which not even the image of His presence would be true'" (34).
• "Christ reaches us through our communion to introduce us to a relationship with Him, so the Mystery may become familiar" (34).
• "The test of faith, of the true relationship, not virtual, not with someone abstract, is satisfaction. Only if we experience faith as satisfaction, the greatest satisfaction one can imagine, because of the hope that He has brought forth in me, do we have an experience so powerful that it sustains all of life, because life consists in the affection that sustains us most, not outside reality, that sustains in satisfaction, in the unique correspondence that Christ is for life" (36).

2. New Knowledge and affection:

• "The new knowledge is born of the adhesion to an event, born of the affectus for an event to which one is attached, to which one says yes. [ You have to say yes. Faith is a free gesture: you need to say yes to this event, so that this newness can begin to happen.]" (37).
• "To think, starting from an event, means first of all accepting that I don't define that event, but rather, that I'm defined by it" (37).
• "the new judgment is possible only in a continual relationship with reality, in other words, with the human companionship that prolongs in time the initial Event: it proposes the authentic Christian point of view. The Christian Event persists in history, and with it persists the origin of the new judgment" (38).
• "Remaining in the position of origin in which the Event brings forth the new knowledge is the only chance for relating to reality without preconceptions" (38).
• "In order to acquire this, a work is necessary. 'For the mentality to be truly new, it's necessary that out of its consciousness of "belonging," it continually engage in comparison with present events. Since this new mentality is born of a present place, it judges the present. Otherwise it doesn't exist: if it doesn't enter into the experience of the present, the new knowledge doesn't exist, is only an abstraction. In this sense, not to make judgments on events is to mortify faith'" (39).
• "Faith grows in this way, risking it in reality and challenging everything with Him in our eyes. This is why it's not a matter of learning a discourse by heart and repeating it, but learning a gaze, says Fr. Giussani" (39).
  
• "How can we learn this gaze? 'It's a matter of staying before the event encountered': it's the precedence given to the event, to what happens, to what He does" (39).

3. Witness, the task of life:

• "Mission can be nothing other than a more acute awareness of what Christ means for life, because only to the degree that we live this newness will we feel the urgency of mission" (40).

Obedience and the Shema Yisrael

Thanks to Suzanne for bringing in the Hebrew. One of the priests at my parish last week preached on Jesus's allusion to the Shema in the Gospel of Matthew.

Mt 22:34-40 (NAB)

When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them, a scholar of the law tested him by asking, "Teacher, which commandment in the law is the greatest?" He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments."

And here is what the Shema says:

"Hear, Israel, the Lord is our God, the Lord is One
(Blessed be the Name of His glorious kingdom for ever and ever). And you shall love the Lord your God with all your heart and with all your soul and with all your might.
And you shall teach them diligently to your children, and you shall speak of them. When you sit at home, and when you walk along the way, and when you lie down and when you rise up. And you shall bind them as a sign on your hand, and they shall be for frontlets between your eyes. And you shall write them on the doorposts of your house and on your gates. And these words that I command you today shall be in your heart."

Fr. Giussani has a way of mentioning significant details in an offhand way, and it's only during the Assembly that somebody presses on and gets to the importance of the details. And here's what Don Gius says about his friends, Manfredini and DePonti:

"Why did I become such a great friend of Manfredini and DePonti, whom I was always with? From third year of high school to fourth year of theology we were always together — always — I mean always! — and nobody ever said anything because the great reason that we were together was so evident to everyone. In fact, anyone who showed up, at any moment of the day or week, would have heard us speaking about certain things, so much so that a lot of people said, 'Oh brother, not those guys again! and they left. The same people who left other things! Why did we, who didn't even know each other, become such close friends? Because we began to intuit and to speak about certain things, things apart from which life was not worth living. This was the depth that God gave us the grace to have at thirteen or fourteen years old: to understand that apart from certain things, in other words, from Christ, life was not worth living in the literal sense of the term. (Is it Possible? Vol 1, p150).

To hear, shema, is to listen, to ponder, to speak of at all times and strive to understand and internalize it more. To set up reminders on one's head (thoughts) and on one's hand (action), at the doorpost and gate (the transition between house and world). Or as Fr. Carrón said in La Thuile in August, "Testimony doesn't mean words, but an experience perceived, penetrated, lived, felt, inevitable, inexorable, superabundantly evident."

To attend and to speak (to listen and to witness)

This post is a footnote to Fred's post, Whoever gives up his or her own point of view to follow Jesus...becomes a person capable of facing anything.

Proverbs 21:27-31 (from the Interlinear Bible: Hebrew, Greek, English), a literal translation of the Hebrew:

"The sacrifice of the wicked is hateful: how much more when he brings it with an evil intent! A false witness shall perish; BUT THE MAN WHO ATTENDS WILL SPEAK FOREVER. A wicked man hardens his face, but the upright sets up his way. There is no wisdom nor understanding nor counsel before the Lord. The horse is made ready for the day of battle, but to the Lord belongs deliverance." (Proverbs 21:27-31)

The word that is translated as "attend" is, in Hebrew, "shema," the first word of the prayer, "Hear, O Israel, the Lord your God is one..." It is also the root of the name "Simon," or in Hebrew, "Shemon."

Here are excerpts from Strong's translation of "shema":

"To hear intelligently (...attention, obedience...) ... hearken, obey, publish, understand, obedient, diligently ... consent, consider, be content, give ear, indeed, listen, proclaim, regard, ... witness ... undivided attention... to gain or get knowledge ... suggests summoning the person ... Hearing can be both intellectual and spiritual... To hear means not only to hear what is said, but to agree with its intention or petition ... To have a hearing heart is to have discernment or understanding... An annunciation."

The Hebrew word for "speak" used in this proverb is "dabar." Here is the definition:

"...to arrange; but used figuratively (of words), to speak... promise, tell, commune, pronounce, utter, command ... answer, appoint, bid, declare, destroy, give name, rehearse, be spokesman, subdue, teach, think, use... This verb focuses not only on the content of spoken verbal communication but also and especially on the time and circumstances of what is said. Unlike 'amar,' (to say),' 'dabar' often appears without any specification of what was communicated. Those who 'speak' are primarily persons (God or men) ... In 2 Samuel 23:2 David says that the Spirit of the Lord 'spoke' to him ... Among the special meanings of this verb are 'to say,' 'to command,' 'to promise,' 'to commission,' 'to announce,' to order or command,' and 'to utter a song.' [...]" When the word 'dabar' is used as a noun, it means "word" or "utterance." Here is a bit from that definition: "...The 'word' of God indicates God's thoughts and will..."

This Event Remains Present

-- Rev. Julián CARRÓN, President of Communion and Liberation (SPAIN)

Interpretation of the Bible is one of the most worrisome problems in the Church today. The essence of the challenge brought up by the problem of modern interpretation of Sacred Scriptures was identified years ago by the then Cardinal Ratzinger: “How can I come to a comprehension which is not based on the judgement of my suppositions, a comprehension that permits me to understand the text’s message, giving me back something that does not come from my person?”

Regarding this difficulty, today’s Magisterium of the Church offers us elements to avoid any possible reduction.

It was the Second Vatican Council’s merit to have recuperated a concept of revelation as the event of God in history. In effect, Dei Verbum permits understanding the revelation as the auto- communication’s event of the Trinity through the Son “the mediator and the fullness of all Revelation” (DV 2). It is Christ who “perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth” (DV 4).

This event does not belong only to the past, to a certain moment in time and space, but remains present in history, communicating itself through the totality of the Church’s life that receives it. In fact, “Christ’s contemporaneity to each human being of any time is realized through his body which is the Church” (VS 25; cf. FR 11).

The encyclical letter Fides et Ratio characterizes the impact, that the revealed truth provokes in each person that encounters it, with two folded impulse: a) it widens one’s mind to adapt it to the subject; b) it facilitates the comprehension of its deep sense. Instead of mortifying the person’s intellect and liberty, the revelation leads to developing both the highest level of their original condition.

The experience of the encounter with Christ present in the living tradition of the Church is an event and therefore becomes the determining factor of the interpretation of the biblical text. It is the only way to be in harmony with the experience witnessed by the Scripture’s text. In fact, “the right knowledge of the biblical text is therefore accessible only to whom has a lived affinity with what is stated in the text” (PcB 70). Saint Augustin summarizes it realistically: “In manibus nostris sunt codices, in oculis nostris facta”.

[Original text: Italian]

The Word of God is a Fact: It is the Person of Jesus Christ

-- H.E. Most. Rev. Filippo SANTORO, Bishop of Petrópolis (BRAZIL)

1.The Word of God is a fact: it is the person of Jesus Christ whom the Apostles met as he walked along the shore of the Sea of Galilee and whom the Church proclaims as one who can be met today in the paths of our life.

There is a challenge that this announcement has to overcome; the challenge is above all anthropological. And that is does this fact shows it is able to overcome space and time as something that does not fade away, that does not wear out and answers the desires of a man’s heart in a unique and singular way. Experience shows that things sparkle then fade with time: the Ancient Greek poet Mimnermus said “like the leaves that germinate spring” and along with him Arnault, Leopardi and the literature of all times. The ego also fades and what fascinated us loses its value with time, it is consumed or it no longer attracts us. The big question, which cannot be denied even by contemporary culture, is: does something exist that can fully realizes the needs of our hearts and that lasts in time, forever.

2. The dynamic of Incarnation presents us with the other challenge that it is important to study: the challenge of method. The Word made flesh indicates not only a content of salvation, but also a method by which the Apostles start to understand themselves. In the meeting with Jesus, something is awoken in them which had previously been sleeping and they begin to see the possibility of something positive in their future. The method drawn from Incarnation is, a theme which was developed in great depth by Father Giussani, witnessing the event in which the miracle occurs. In all the biblical meetings with John, Andrew, Zacchaeus, the Samaritan ... by following that man it was possible to encounter more, destiny, the Father. This same method continues after the resurrection through the meeting with the visible body of Christ, the Church, with Peter as its head.

During the V Conference of Aparecida, Latin American Bishops referred back to the opening speech by Pope Benedict in saying: “The very nature of Christianity consists, therefore, in recognizing the presence of Christ and in following Him. That was the marvelous experience enjoyed by the first disciples who, meeting Jesus, were fascinated and amazed by the exceptional person who spoke to them and who was able to provide answers for the hunger and thirst for life in their hearts. John the Evangelist gave us a graphic description of the powerful effect which Jesus had on the first two disciples John and Andrew when they first met Him. Everything began with the question “What do you want?” (Jn 1:38). This was followed by the invitation to live a new experience “Come and see.” (Jn 1:39) This description will remain in history as the only synthesis of the Christian method”. (244)

For this reason, as part of the current discussion on extraordinary ministries, we would like to make the observation that they, alone, cannot provoke the meeting, but can rather lead to an increase in bureaucratization in the Church. Only the action of the Spirit can call the meeting, and as Lumen Gentium 12 says, is at the source of hierarchical and charismatic gifts. Through charisms the Spirit shows how attractive is the face of Christ even for mankind today, arousing the sequence of the Word made flesh.

Faith: The ultimate expression of an affection for oneself

Faith:
The ultimate expression of an affection for oneself
International Assembly of Responsibles of Communion and Liberation
La Thuile, Italy, August 19-23, 2008
Tuesday evening
August 19, 2008

Introduction
Julián Carrón

Nothing rings more true to men and women aware of themselves than the consciousness of their need; for this reason, nothing expresses what we are better than crying out, the cry of the needy person to the only One who can respond to this need. Therefore, let us begin this gesture of ours by helping each other, supporting each other to be totally ourselves in this cry, asking the Spirit to come to our aid.

Come Holy Spirit

I greet you one by one and welcome you to this gathering of responsibles, desiring that it be—as said in the title we've chosen for this responsibles meeting—"An Adventure for Oneself," an adventure for each one of us.
To prepare us and help us understand what this means, the Lord always makes events happen, rather than using a lot of words; He made another event occur just before our encounter, another exceptional fact: the death of our friend Andrea Aziani, a missionary in Peru, who worked for many years in the university, and who has left a mark wherever he's been.
In a letter Andrea wrote years ago to a friend (who had left for a meeting with the university students of Cuzco), a letter Fr. Giussani later quoted, Andrea expressed well his heartfelt desire, "I am certain that in this 'missionary bath' of these days there will emerge and grow, powerful and glad in you—and thus in all of us—the consciousness, the certainty of Christ in us and for us. O quam amabilis es bone Jesu." These are the words of a man who is almost confessing it to himself, without thinking in the least that today we might read it to everyone! He continued, “…that someone would fall in love with what we’ve fallen in love with!” This is the desire that what you love becomes a love for everyone, that others as well can be seized by He who has seized us. “But for this to happen, we have to burn, literally be aflame with passion for man, that Christ may reach him. ‘The flame must burn.’” Fr. Giussani, commenting on this letter, said, “I challenge you to find a similar testimony, anywhere, any time, in any part of the world, with any man.” Testimony doesn’t mean words, but an experience perceived, penetrated, lived, felt, inevitable, inexorable, superabundantly evident.
There’s no need to add anything to these words of Fr. Giussani’s about Andrea, words that brought to my mind the deaths of other friends of ours, like Fr. Danilo (who spent years in Paraguay and was beginning in Argentina), Giovanna (for years in Uganda), and Alberto (tried by long illness): witnesses to the death, all placed before us at the beginning of this encounter. I can’t think of them without there coming to mind that great expression—which describes our situation—pronounced in the Letter to the Hebrews, after listing an interminable series of witnesses to the faith, “Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith.” These witnesses had their gaze fixed on Jesus and traveled their life in this race to reach Him who had reached them, and they lived this testimony before our eyes, so we might see how it is possible to live the faith in this cultural and historical context of ours.
At the same time, many of us have had the opportunity to begin reading the text of the Equipes of 1982 and 1983, in which Fr. Giussani—after the visit to John Paul II, when the Holy Father said, “You have no homeland, because you cannot be assimilated to this society”—described how we are without a homeland if we want to live with our eyes fixed on Jesus. This makes us perceive on the one hand the importance of these witnesses, and on the other, the decisive importance of doing the journey we proposed at the Fraternity Spiritual Exercises, because in order truly to be able to live without a homeland, the faith must truly satisfy, and not be something just made of words. This is why I emphasized at the Exercises that the test of faith is satisfaction, and this putting together of faith and satisfaction is decisive, because so often we speak of faith as if it had nothing to do with satisfaction: we would find satisfaction elsewhere, according to our frameworks or images, as if there were no real and true relationship between faith and satisfaction. Instead, beginning to put them together enables us to start the verification to assess up to what point for us faith is the acknowledgment of something so real, of a Presence that is so real, true because real, that it brings satisfaction.
Therefore, the work ahead of us in these days can’t possibly be just throwing words to the wind or someone developing whatever reflections might come to mind; instead, it will be the verification of whether faith brings with itself this satisfaction, which enables us to live in any situation with our eyes fixed on Jesus, author and perfecter of faith.
[...]

From the CL website. See the booklet insert in Traces for the rest...

(also posted at Come to See)

Greater: Rose and the Meeting Point in Uganda

The documentary on Rose and the Meeting Point International - which won an award in Cannes last month - is available to view online.

You will need to download Babelgum's program before the video will play. Just follow instructions after clicking this link:

http://www.babelgum.com/113782/greater-defeating-aids.htm