© Comunità dei figli di Dio, Community of God's Sons and Daughters, C.F.D., Settignano, Florence, Italy

New URL: http://meltingpot.fortunecity.com/ukraine/324

COMUNITÀ DEI FIGLI DI DIO/ COMMUNITY

OF GOD'S SONS AND DAUGHTERS

NOTIZIARIO/ NEWSLETTER

MAY, 1999

Month's Motto:

I want to say to today's Christians: if they truly believe in the love of their neighbour, why do they not now sense the Communion of the Saints? Why does the love for the Saints enter less into today's Church? If they speak so much of the love of each other, why are they excluding from their love those who are already perfect in love and who live in the vision of God? A love of neighbour which desires to be for 'all' of Christianity but which excludes God and his Saints, becomes a purely human act, even something that cannot give to us the experience of our insufficiency, of our impotence in loving, of our absolute incapacity to achieve unity . . . The love of our neighbour instead unites us first of all to the Saints in God's Heaven.

Divo Barsotti, Nella comunione dei santi/In the Communion of Saints, pp. 12, 21.

FROM THE FATHER:

YOU KNOW ME EVEN IN THE DEPTHS

A few days ago padre Serafino was in Rome to lead the little Roman Comunita`'s retreat. On that occasion he had the occasion to see for the first time the apartment Rita Trucco gave to the Comunita` so many years ago. This fact struck me forcibly: I remembered that some years before being ordained priest, I was invited to Rome by Dr Trucco, our Rita's husband, to lunch in this very same house. What moved me was the thought that God even then not only knew what would happen but also arranged things in such a way that they could come about. Thus I understood more profoundly how He guides us each day to fulfil a design that does not belong to us. He alone knows the reason for our life, to which design our existence responds, and it is He who leads us without our knowing where he is taking us; but He knows. I understood that it does not belong to us, but to God who has wanted us and created us, thus it is He alone who also fulfils His will through us.

How great this action of God appears to me in the humble lives of each one of us. What respect we ought to have for this divine presence after he has chosen us to be the instrument of his love. How great is the mystery of life in each one of us! We ought not only to believe in this truth that so clearly surpasses us, but which also gives us faith in this hidden but real presence, weaving into each day of our lives events, seemingly without meaning, but which instead are occurrences that all come together to the fulfilment of a will and an intelligence that uses us, making us participate in the divine wisdom and in his creative omnipotence. Truly God is not distant from any one of us. Not only is he near, but he knows us far better than we can know ourselves, loves us more than we can love ourselves, is closer to us than we are to ourselves. It is this faith which we ought to have and in which we ought to live: we cannot feel ourselves to be alone, we cannot ever think that our lives are useless and empty. Not only God participates in our lives, but he wants us to participate on his level, and become his instrument for what he alone knows.

Undoubtedly if He is woven into our lives, it is clear that the life of each one of us has a weight of greatness, has a unique and great value; doubt is not permitted to us. There are greater and lesser callings, but if each of us responds in our lives in the divine design, the greatness of each life is in God who assumes it. Thus it seems to us that only our faith can give a measure to our life; only we can detract from God's action, negating that abandonment to the divine will that is placed there. The most humble life, which can appear to be the least useful and empty, can and ought to be great because it fulfils a divine will. It is God in fact who makes our life great. Consequently We can never redeem it so that we appear unfinished and empty of meaning; only in God will we come to recognize the reason for all that comes about, and in all this that happens we will know how to recognize him, who has loved us, who has wanted us for himself, who has made himself one with us.

How mysterious would be the poverty and emptiness of the Virgin Mary's life in the years of the hidden life of the Son of God and how must it appear to the eyes of those who lack faith! But the faith of the Virgin gave to God the possibility of assuming her humble and poor life, and assuming it gave her life an eternal value, a meaning that transcends the meaning of all other created lives. Truly great was her faith which never doubted this; but she offered herself to a God who had made of her, a humble creature, the efficacious instrument for the great work of redemption and salvation of the world.

Yes, it is great and it remains God alone; but he, who is Infinity, who is the Omnipotence of Love, lives in whoever abandons themselves in faith to his divine action.

The padre.

Alan Oldfield, Australian painter, 'The Revelations of Julian of Norwich', St Gabriel's Chapel, Ditchingham, Bungay, Suffolk, England, Courtesy of the Friends of Julian of Norwich and Community of All Hallows, Ditchingham.

BIBLICAL INSERT

TOBIAS

The Book of Tobit is placed among the historical books of the Old Testament. In reality it is a story, whose intent is to show, edify, and transmit moral teaching through dramatizing a story, artfully, fictitiously. For this reason the book belongs to the 'Sapiential' literary genre, to Wisdom Literature.

It is a 'midrashic' composition, didactic in scope, speaking of Hebrew piety and of God's providential presence in human history. The frame story into which the book is inserted is that of the Book of Kings. Tobit, the pious Israelite of the tribe of Neftali, deported to Assyria, lived in Nineveh at the time of the King Salmanassar and the King Sennarcherib. He was sorely tried with the loss of his goods and with blindness, because of his scrupulous faith in the practise of his religion. To change the misfortunes of the family he sent his son Tobias to his relative Raguel, in Medea. The young man's journey, the central part of the book, is successful. Tobias becomes an adult, marrying Sara, and on his return heals his father and joy and life return to the house of the old Tobit, who proclaims his praise and his thanksgiving to God.

The historical base on which the story turns is purely instrumental. There are here no precise historical or geographical details to substantiate the narration. Even the religious customs are not from the epoch in which the story is set (8th-7th centuries), but belong to the post-exilic period. And it is in that period that this story was composed. The sources of the book, apart from the Books of Kings, are the Prophetic and Sapiential books (Proverbs, Wisdom), and there are notable non-Biblical influences coming from Persia (such as the demon Asmodeas).

The central theme of the book is that of Retribution (chapters 2-3): God, who is good and just, is neither indifferent nor absent: He is present in the lives of 'those who revere him'. A loving providence, but hidden. We discover him in a religious reading of our existence, living the sense of our dependence on God, in the faithful hoping for his presence. This is a theme much present in the Old Testament and with its roots in Genesis, in the promise to the Patriarch Abraham. Perhaps Tobit and Sara, just and innocent, are victims of an unlucky fate. God sends his angel Azarias, Raphael, who accompanies Tobias, on his journey, helping him overcome the demon, and then heals his father, succeeding in saving the good from the evil. It would be reductive however to want to limit this book only to this teaching. Other themes are present, because the book contains all the facts of our existence and even more on their dynamicity.

The value and the importance of the Tradition (chapter 1): we depend on a history which precedes us and in reflecting on our existence, on our own moment in time, we recognize that we are part of a past. We are erratic masses in history. The consistency of our being is found even in a legitimization of our being children of others, who precede us and who have created the conditions which now determine our being. A tradition that, in a strictly Biblical sense, carries us towards feeling we are the sons of one same Father who generates us continually. In Israel all this is identified with the Word and the Law, in Christianity it is the Spirit of Christ who makes us know the Father. This is valid for the experience of each believer and through the experience of faith and of the conservation of faith that is in the Church. Then, above all, in the religious life the tradition reassumes a determining role in living the faith, in how much it is one of fundamental mediation before God. To be faithful is a charism that does not mean only being tied to a past, but in not losing the roots and the fundamental content of an experience of faith transmitted freely and also one that is freely shared. It is in a certain sense, a 'kairos', a way, a moment, a condition, in which God communicates himself to us, in summoning in Christ and asks for an answer.

The theme of the Journey (chapters, 4,5,6), as metaphor for life. With the baggage of teaching Tobias sets out on the adventure of life itself. From that journey he will return as an adult, who not only confronts danger but loves his wife. He shows his readiness to let himself be so guided and his courage in confronting what is new. Nor can we leave behind in these confrontations what each day that comes will have in store. We are carried onwards to plan each thing, planning ahead as much as possible, but not being anxious within ourselves about these confrontations with existence. Tobias loves already before knowing, is afraid, but trusting. To be afraid, to have doubts is human, but can one be faithless in the journey towards the goal? What is our goal? Do we have a goal? It is likely that along the way we shall forget our purpose, and turn back to intermediate or minor goals. Or we shall evade accurately each thing that makes us afraid because it puts us into a tailspin, not thinking instead how the Lord would draw always good from evil. We ought not to choose evil, inasmuch as we are sons and daughters of the source of the good, but at the same time if our will is firm and rests in the Lord, we shall not be victims of an adverse principle. Ever more Jesus shows us the true path of complete liberation. It is not an annihilation of our power, but even an 'Royal' exercise in the same powers of our nature and of their perfecting. We do not need to fear to target our existence in adult life, whether lay or monastic. To become adult, to grow, means to be fully conscious of what is possible and to bring it to fullfilment. In monastic life we need to grow in full awareness, and this is even the motive of the 'whole salvation' of our being.

Marriage and Family is the other theme that is possible to gather from this book. In the first place as said above, the readiness to love: to let oneself be taken in love. In God's design we are called to participate in his same Holiness. Each of our acts in inserted into this project, for which everything becomes a way, a sign, a sacrament of Love, even of God. In the book the marriage of Tobias and Sara (the teaching of the father) and of his return (the healing of the father and the life taken up again in the family under a new sign), becomes a religious act because all of it is lived in a climate of waiting and of fulfillment in which God is always present. In the serene comprehension of the divine project, we wait and pray, thank and praise God. The spirituality of marriage and of family life is the religious conscience of the couple who 'despite all' know that God is present.

Ed. Domenico Ientile

Bibliography

Divo Barsotti, Meditazione sul libro di Tobia/Meditations on the Book of Tobit, Queriniana, 1969.

THE AUSTRALIAN FAMILIES' SAINTS

Blessed Faustina Kowalska, Feast: 5th October

Blessed Kateri Tekakwitha, Feast: 14th July

Blessed Mary MacKillop, Feast: 8th August,

St. Peter Chanel, Feast: 28th April

PADRE'S POETRY

For Marcello Candia

Remember? We were to have lived together.
We can be together
even now that you are dead.
Not in India, as I wanted of you,
nor, as you wanted of me, in Brazil:
the places don't join us.

I had now seen you that last time,
already devoured by illness,
on your hospital bed
awaiting death.

It was the last Mass,
one sole gift with Christ
God chose me
to be the one to offer it to you.

Around your bed
were your sister Emilia
and Sister Palma.

This Mass concluded your life
but did not carry me with you
into God's light.

I see you amongst the lepers at Marituba:
you will be their brother.
In your study in Maloca
we write a letter to the Pope.
I will be present when was blessed
the first stone of the little Carmel
of Macapa`, and there I will have seen you pray.
Together, we will seek at Belo Horizonte
some land, for a new oasis of peace.

Now you are here, you are with me:
I want you to teach me how to live,
before I give to you how to learn
to die.

30 September 1983

From Poesie - oltre la parola/ Poetry - or the Word

Fondazione Divo Barsotti

The Pifferi Sisters of the Comunita`, Lia and Iolanda, at Rasiglia di Foligno, 16 March 1999. Iolanda Pifferi for many years has edited padre's writings, last month's Notiziario's formation material on the Comunity's Four Prayers being her work, and she is currently editing a volume on padre's writings on marriage as consecration. For which see the Book of Tobit.

LIGHT ON MY PATH

JESUS

Jesus loved, he loved much. Above all, little children. He knew how to understand them, a learning we adults rarely have: in general when we speak with them, we know only how to ask how old they are, what class they are in . . . Things that do not interest them at all. He instead said, 'Let them come to me'. Then, the friendship. Jesus had a great sense of friendship. For instance, he was a great friend to his disciples; and amongst these he was especially close to Peter, John and James; and even amongst these he was closest of all to John. Which is right: friends are not all equal.

But there is another thing in Jesus' personality which has always struck me; his attention to detail. Jesus cared about the little things of life, even because he knew how to turn these into parables. Think of that sort of person [here the text speaks of a woman from Emilia, like talking of a women from Victoria] of the Kingdom of God which is like a housewife who takes a little yeast mixed with the flour. Or that other, of the friendly bore who ought to be appeased even just in order to be free. Most true.

There are so many episodes to recount. In Luke 7 Jesus is at lunch with the head Pharisee; at a one point a woman enters, of a certain sort. We would call her a 'sheila'. This woman comes to him and begins to compliment him, perfuming him. It is a terrible scene: as if to a parish lunch the parish priest of Granarola, fom Warrendyte, invited the mayor and judge and such a woman entered and began to compliment him. Yet Jesus does not send her away shattered. He defends her chivalrously.

From the Gospel we recognize an exceptional human person. At the point when Pontius Pilate presents him to the people he says: 'Here is the man'. And instead I say: Here is the point. Was Jesus just a man? Because even the greater part of the people who do not believe in him consider him a great man, and esteem him. But this is an untenable positon, if we heed what Jesus says of himself. For example? He terms himself 'Son of Man', which was the title used by the Prophet Daniel to indicate a mysterious person who would come from Heaven and who would end History. And with this Jesus evokes his celestial origin and his definition. Then, he says he is one 'greater than David', and David was the ideal king, the ideal of monarchy and kingship for the Hebrew people.

But the most serious thing is said in the Sermon on on the Mount. 'It is said by the ancients . . . but I say to you'. Think hard about this; with this phrase Jesus half corrects God's Revelation. And claims even the power of judging humanity. And who could do so, except one who believed in God?

And the other things that he recommended? 'Who gives his life for me will find it . . . ' Oh, to give one's life for another isn't just a joke. One time, during a pastoral visit, a child asked me: 'But are you ready to give your life for the Lord?' I thought about this a bit and answered him: 'Listen, I would be ready to give my life for the Lord. But I would be somewhat put out.' This was rather to be truthful about the act. And again: 'Give your brother food to eat because in him you see Me.' If a Mazzinian revolutionary said: 'Help the brothers because in them you ought to see Giuseppe Mazzini', he would say something that would move no one, because a poor but living man is much more important than Mazzini who is dead. But Jesus? Jesus repays with eternal life. St Mark said this, even somewhat jokingly, `Who will leave father and mother . . . will receive a hundredfold here below. With persecution is life eternal'. How to say it : first a few blows, that's good. But then, life eternal.

Put these things together. Out of them comes the portrait of an exceptional man, whom one says is being God. To be provocative! But we ought to accept this provocation. Because if someone presents himself in this way, saying he is being God, there is little one can do about it: either he is crazy, and so one cannot esteem him, or what he says is true. And then there is the need to kneel. There is not much more to say: he is a great man.

And in fact, what thing did they run to say to the Apostles about him? One word only: that he is risen. That he is raised from the dead. The Apostles went around to turn to say that Jesus is risen and is again living. Oh, he lives today. When I was teaching school in Milan, I finished a lesson on the Resurrection, and a lady came up to me and said: 'But do you want to actually say that Jesus is alive?' 'Yes, signora: that his heart beats just as does yours and does mine'. The following day the lady came to me and said: 'I said that also to my husband'. 'And he?' 'He replied: "Nonsense, you have misunderstood it all"'. Note that she was a Catechist. Then she was upset. 'But if it is so, it changes everything'.

Think amongst yourselves and tell me if it is not true: if this fine, good, exceptional man is truly God, and if he is still in our midst, - then it truly changes everything.

Cardinale Giacomo Biffi, Gesu Cristo, unico salvatore del mondo/Jesus Christ, Only Saviour of the World, published, LDC.

Neither Florence nor Mount Athos, but the Italian hill city of Montefegatesi in the Province of Lucca in the Modena Appenines where one of our Comunita` brothers, Alberto Marsili, lives as a hermit.

SEEDS OF RUSSIAN SPIRITUALITY

WE ARE THE DWELLING OF GOD

I observed that God could not bear the least impurity, even if just in passing, and that the peace of God itself leaves you scarcely able to allow an impure thought even to enter your heart. Here if you do not immediately reject sin, it becomes the dwelling of the demon. Because to each blameworthy thought and above all, to all evil words and deeds we ought to say, 'It is of the demon'. And each good thought, word and action we ought to say: 'It is God's' or 'It comes from God'.

The demon breathes blasphemies into our hearts and now they become agitated, disturbed, depressed; while instead we ought to despise all such thoughts, we ought not to pay any attention to them and consider them only illusions.

If you fall, rise up again and be saved. If you are a sinner, you fall incessantly: learn to get up again, be in a hurry to learn this knowledge. This is in what it consists: learn by heart Psalm 51, 'Have mercy on me O God in your immense love' which is King David's Psalm inspired by the Holy Spirit, and recite it in sincere faith, in trust, in humility and penitential heart.

After you have expressed with the words of Psalm 51 your profound penitence, the Lord will make his pardon shine upon you and your spiritual faculties shall be at peace. The essential thing in life is to be ardent in charity and not to judge anyone.

Knowing well my inclination to sin, my maliciousness, my greed, my impurity, my weakness, I cannot hate others like myself, who have my same weaknesses, my same vices: I ought to love my neighbour as myself, and thus recognize myself blamed for innumerable sins, I love myself. In all, I ought to love my neighbour because we are one sole body.

'Because to you belongs the Kingdom, the Power and the Glory', and not to us. We want to arrange everything according to our will, seeking our glory and not yours; but this is the desire of the devil in us. What we ought to do is submit everything to your will, hastening in everything to your power and making everything to your glory. 'Do everything for the glory of God' (1 Corinthians 10.31).

When you make the sign of the cross, believe and remember that your sins are nailed to that cross. When you fall into sin, think immediately with sincerity, and make the sign of the cross, saying: 'Lord, you have nailed our sins to the cross, nail to your cross this sin, and have mercy on me in your immense goodness' (as in Psalm 51); thus you will be purified of your sin.

Be certain that God is closest to you when you pray, closer than you can possibily imagine, that he touches you not only in thought and in your heart, but also with his lips and with his tongue. 'Close to you is the Word, in your mouth and in your heart' (Romans 10.8); the Word that is God.

The Holy Spirit is like the air filling all and penetrating all. 'You who are present throughout all and fill all things'. Those who pray with fervour draw unto themselves the Holy Spirit and pray in the Holy Spirit.

Believe and be sure that, if it is easy for you to eat and drink in order to live, it is even easier for you, if you have faith, to receive from the Lord every spiritual gift. Prayer is the breath of the soul, our spiritual food and drink.

St John of Cronstad, La mia vita in Cristo/ My Life in Christ.

CASA DELLE BEATITUDINE

After a long absence from these pages we return to giving news of the Sisters of the Casa delle Beatitudine. We are now four sisters having made vows and two more consecrated sisters: Francesca di Sommatino and Marilena di Bologna who are testing our live, sharing in it daily. From the top of the hill, each morning we leave the house at 6:20 to go to the Casa San Sergio for Matins and Mass. During winter it is still dark and more than once this year when we have opened the door there has been a mantling of snow but which never stops us from reaching the chapel of San Sergio, even if on skis. Now that padre Paolo has returned to Settignano once a week we can have Mass in the Casa delle Beatitudine. At the beginning of this initiative, because we weren't clear about all this, we Sisters left the house as usual for San Sergio, and padre Serafino, at the same time, was on his way to Beatitudine to celebrate. We met each other in the street: and what to do? After a moment of perplexity, we returned to Beatitudine and in a hurry prepared the chapel for the Mass.

Important visit to the Casa delle Beatitudine . . . Terri Fusillo, in fact, came to meet the Sisters of the Beatitudine straight from Australia. Terri is in the centre in a windjacket with the Sisters of the Beatitudine, left to right, Benedetta, Angela, Margareta, Irena being in front of them all, and with Terri's mother to the left. Terri lives in Melbourne, but the family is originally from Puglia. She came to visit her roots, and she came to meet the Comunita` at its centre. It was a great celebration for us all!

From nine to midday we are at work, Sisters Margherita and Benedetta painting icons, except when Benedetta goes to help padre finish his last book on Job. Sister Irena binds the great books of the Comunita` and makes rosaries. Also Marilena and Francesca are required to work (mending and sewing). Our days then include moments of communal and private prayer, lectio divina, Bible reading, and also work until supper and recreation to the last moments of the day which concludes with Compline and the Great Silence. Until Beatitudine returns to being the Novitiate we can give hospitality. Many are the sisters of the Comunita` who come to say with us these days. We can cite among them, Anna Maiardi of Bologna, Francesca Meliani from Milan, Ilaria Fogu from Perugia, Rosaria from Oristano and last even Sister Mishanti, the Sri-Lankan sister who lives at Argenta. On her return to that house we are taking in turn each of the Sri-Lankan sisters, Sisters Dammika, Annusha, and two more to go through with each one the rhythm of the day. One day even padre honoured us with his presence in the house, coming to celebrate Mass and staying with us even through lunch. 25 March was the day we celebrated the Feast of the Annunciation which was the opening of the House of the Beatitudine (1994). We remember and thank again Fernanda Zoli who gave us this splendid house which we hope will welcome numerous vocations and that each sister who is 'called' can answer as did Most Holy Mary that Annunciation day with a total and irrevocable 'Yes'.

The Sisters of the Casa delle Beatitudine

ELIA'S DIACONATE

In Madagascar it is said that when one find 'the tree which yields a canoe' one has found the right way.

Bruno, Jacques and Parfait had left their splendid tropical island, Pierre had come from equatorial Zaire, Marian from neighbouring Albania, following in faith God's command, 'Get you from your country, from your fatherland and the house of your father towards a country that I will show you'. Luca, fra Piero, fra Cristofero and our own dear fra Elia had at the same time begun their holy journey. Drawn by these authentic signs and in the great affection bonding us, we were all together beneath the Romanesque columns of the Cathedral of Fiesole: besides a group from Modena, there were representatives from all parts, including the most faithful Linuzzo Scalzo di Sommatino, other members of the Cannas family of Oristano, the Oggiano husband and wife from Oria, the Balbo family with Liliana Bordone from Merano, the Radice family and Angela di Ballabio, from Bologna the Andalo` family and Silvia Milani, Alessandra Castelliti from Padua. Elia was at the centre of the flock of ordinands, entering in a white alb and remembering that, apart from what he wore, we ought all to wash our clothes in the same redeeming blood.

The new canoes are ready, they have begun to breast the majestic and living river of the liturgy for the Ordination of Deacons. Don Andrea Rettore of the Seminary and our formation father, calls them by name and presents them to the Bishop; it is the Holy Mother Church who asks of them this ministry, not without having put them to the test and having found them beyond reproach (1 Timothy 3.10). Now it is the Bishop who, with the help of the Lord, chooses them officially for the first step of the priestly ministry. After the sermon, the candidates express their personal desire to assume the tasks that the consecration requires: it is the gentle yoke, the light burden, the firm desire to accept this immense gift of the Spirit and cherish it so that it bear fruit in the Church. In a crescendo of 'YES, I WILL', the candidates respond together, but in the singular, that each will live in the right state of life, keeping of the mystery of faith to which each will become an Evangelizer, the task of the life of prayer with the recital of the Hours of Prayer, the obligation of celibacy and in total conformity with Christ. Then on their knees before the Bishop, their hands in his hands, they promise filial respect and obedience to him and to all his successors. This isn't about being 'heroes without stain and without fear', but of being humble servants of divine love; in the significant gesture of prostration appears all the fragility and poverty of these persons who are chosen. Perhaps the heroic act is truly in letting oneself be led by the hand to the edge of the abyss of one's own nothingness, in allowing all fear and all obstacles to emerge that impede the sight of the ineffable light of Tabor and remaining firm and faithful on the mountains even when immersed in the shadows of the quest for faith, without filling, replacing, drawing by itself that which God concedes freely and inexplicably. The one tent is humanity assumed by the Word, that 'Jesus Alone', who remains before the eyes of the disciples, the new Moses who asks obedience to the new law, his Holy Spirit in our hearts. As he is drawn from the bosom of the Father, so ought 'what is his' descend amongst people, nobles, gypsies who are and who fulfil all according to the model they have seen shine on the mountain. If today can be perpetuated in them the Incarnation of the Word, the earthly body which radiates divine splendour and in which the Father is pleased. All the might and the warmth of our prayer, the intercession of the saints, are held in the sacred silence which accompanies the gesture of the laying on of hands. The words of the ordination prayer and the episcopal ring lead us back to the same simple and potent gesture of the Apostles in Jerusalem and fill us with hope and joy for all the grace of renewal which pour down today upon the Christian community. If the Jubilee of hearts is not expressed in dance and in processions with silken banners and tropical fruit it is to allow for the Lenten 'sobriety': dressed in the purple stole and dalmatic, they receive the Book of the Gospel of which they are the proclaimers. New precious tassels of coloured glass, each according the the charism received, soldered with lead in the faith of the Gospel and in the obedience to the ecclesiastical hierarchy . . .the design of the Spirit has created a splendid stained glass window, in holiness and joy they can illuminate us and draw our hearts to Heaven! For the next, the priesthood in 2000!

A flea in the beard of Benedetto Labre (Elia's Protector)

THE NEW HOUSE IN BENIN

What was promised in the past months has slowly come about. Quietly, without much publicity, we have begun to build a House in Benin, in the Diocese of Parakou, where the Bishop Nestor Assogba` (who has now come twice to San Sergio) has overseen the carrying out of work entrusted to builders and technicians in his Diocese.

The story is well known: after the first visit to Benin in company with Alpidio Balbo, the brothers and sisters of the Fourth Branch have begun to go there, for periods of some months. The Council of the Community then, after a memorable intervetion by padre, decided on alotting a certain quota for the building of a house. It was an act of courage, taken in the spirit of faith, first because we still do not know exactly how things will go. Now this house (which we wish to dedicate to St Therese of Lisieux, one of our four saints and the patron of missions) is almost ready. The work has been done with care (the costs of constructing a house in Benin are incomparably lower than those in Italy, and also more rapid because of the simplicity of the construction). Alpidio Balbo made us know that his missionary oganization in Merano would provide even the furnishings, and thus in a short time all shall be ready for our first occupancy.

Alpidio Balbo was at Casa San Sergio at the end of February for Elia's diaconate. On that occasion he had padre bless a stupendous crucifix of wood from Val Gardena, a gift of a noted sculptor of that region. He talked to us of what has happened for our house; he spoke to us of a jeep obtained by him from the Comune of Trento, which he wants to give to us.

Benin, Monsignor Assogba` and the House of St Therese of Lisieux

In the photograph you see a phase of the house's construction. It was taken in the months of January or February, with Monsignor Assogba`. who often comes here to the place to see the work. Naturally we shall keep you up to date. Please pray for this intention, that the Lord watch always more over his projects. Naturally we don't want the thing to be only for the Brothers and Sisters of the Fourth Branch: it belongs to all the CFD, Fourth Branch and First, the Consecrated in all the regions of Italy and abroad, married or single, in sum, to all. Already some are ready to go to Benin for a period of time. We are evaluating this, but this gives us pleasure, that the House should be considered to be for all. We are not fogetting that we have a group of Aspirants (in the capital, Cotonou), who for some time now faithfully follow their programme, though so far away. Pray all of you, with passion, fervor and strength for this, our intention, our first mission in Africa!

LETTERS

The Aspirants from Sri Lanka write for the first time.

Praise be to God. Thank you for accepting us into the Comunita` dei figli di Dio. We are very happy with this choice and wish to take up the responsibility fully, despite our poverty and weaknesses. We have begun to hold the meetings; not all of us can be always present because of the rhythm of our lives and work is different and difficult, but the will is not lacking. We have begun to understand and know padre from the letters which the Argenta Sisters send us: we read the Sacred Scripture and we feel close to you in the Mass, in the Rosary and in meditating and living the Word of God as the father founder desires. We all have a great desire to know father in person, and we ask you to remember us in the Holy Sacrifice of Jesus. To all the brothers and sisters we ask your prayers.

We wish you well in the love of God and in the Virgin's protection. Greetings to all the Comunita' in the joy of Jesus.

From Sri-Lanka, in the name of the whole group of Aspirants.

Anura and Kumudu Kumarasinghe

We Parents

Dear Father, the Lord always keeps his promises. First he tries us in the crucible, then fulfils his word removing all sorts of obstacles! We know that these children are not ours: they come from us but they are his! He has wanted them of us to continue his Kingdom. We ourselves are unworthy and useless servants, but always aware that it is he who writes our story. The task of being a parent is difficult and absorbs all our energy, taking everything from us: freedom, time, sleep, health, etc. But isn't this what we asked? To be always less ourselves and more his, and given for others in his name? We are not nothing, but this nothing is all that we have to offer. The gift is total and sincere. Let us give him thanks for having chosen us in his infinite mercy. We remain struck dumb and breathless, moved, by all this.

Thank you also for your prayers.

Rosanna Russo

ABOUT AUSTRALIA: AN UNWRITTEN DIARY

I left for Australia with at least half an idea of keeping a diary in which to note the 'exotic' experiences I was anticipating and naturally I didn't write even one line, partly because I have no talent for writing. So that now when I am asked to produce this account, I am having to dredge up material from a bottomless pit of oblivion and to convey to you impressions from this seive that is my memory.

Between the exhaustion of the journey, the changes in lifestyle and of the clock, added to which was more than a touch of 'flu, I knew well what Adrian wrote me in his letter in which he summed up the visit, 'the stay in Melbourne was rather tiring'. From my perspective, I had seemed to be adapting to these changes quite admirably. But I know that part of that miracle was trusting in the hands of the Lord, who in Australia has a remarkable instrument available in the person of Adrian. He was for me rather like Raphael for Tobias: a father, a friend, a counsellor, an organisizer and a bully. Pushed, encouraged, at times flattered by dear Adrian I was thrown into what can be described as an intense promotional campaign for the Comunita`, with some deepening for those who already knew it. For the details of the visit I ask that you reread don Serafino's Australian Chronicle in which he masterfully discussed its layout. It was somewhat easier for me than for him, because the Lord, considering that I was convalescing and still quite ill because of the 'flu, did not let Adrian's mythical car die in the midst of traffic and in rain, but that it only halted like a mule on a warm sunny day just a few yards from Vale and Jane Dale's house who immediately and generously loaned us their car in which to return home. Apart from that episode, all was much easier and simpler than for Serafino, because I found such very dear people who were so enamoured of the Comunita` or who truly desired to deepen their knowledge of it. Adrian was able to organize a fine two days' retreat during which we could come to know each other better and pray together, inaugurating the 'style' of the Comunita`.

Our Italian Aspirants: Paola Zama, Antonietta Alessi, Joe Vacchetta, padre Benedetto, Rosa Vachetta, Melbourne, February 1999

The people I met remain profoundly in my heart. In their simplicity, their fraternal welcoming, their enthusiasm, their love of the Lord, their prayer, and their Comunita`, this seemed to me to be the case and I saw there the same hand of God that has sustained and and helped this reality to grow here in Italy. In a materialistic country and one considered so socially advanced, there are people who realize they hunger for something else, they thirst for God and desire to meet him, listen to him, recognize him. Only this can explain why so many came to hear us, and that a considerable number even among the clergy now knows of the Comunita` and desires its growth and presence in their region. It seems to me that the Comunita` has perceived and understood that the channel through which God renews the gift of Himself in a living experience of faith and the perception of living the miracle of a Church which is always reborn in enthusiasms and difficulties. So much that at the end of our visit, Valerie, Teresa and Eileen were Consecrated and seven entered Aspirancy, Tim, Elizabeth, Teresa, Candida, Aida, Anthony and another whose name I've forgotten (forgive me). As with the Aspirants from Benin, from Sri-Lanka and from all those who are far away, I think also of brothers and sisters who are in London, it would be good to feel ourselves as close and welcome them each day in our hearts and in our prayers. One of the things that I want most, is that the Australian and other foreign Aspirants and Consecrated persons, could visit and know padre and the Comunita` in its branches and in its groups in our homes. Probably this invitation which I have already given warmly to the Australians, will be accepted before the end of this year and it would be fine, I believe, that once their visit is carried out, if possible, they could offer this hospitality to our brothers and sisters and so establish a relation of prayer and affection such that they made to us there. Perhaps even in this way we can feel more bound to live our vocation and tesify directly and with much simplicity what the Lord can do and has done in the Comunita` and in each one of its branches. It seems to me finally that Australia with its mixture of races and cultures and the freshness and dynamism of its people can easily experience the Beatitude of the 'poor in spirit', and convey even to us the gift of faith and of love that we could give them, that being returned twofold in a future not too far away.

Eileen, Terese and Valerie's Consecration

For the rest, dear brothers and sisters, I certainly know I rediscovered my childhood passion for 'fish and chips', which began in similar circumstances, during a now long ago vacation in Scotland.

An affectionate, fraternal embrace,

Benedetto

COMUNITA` DEI FIGLI DI DIO UNDER THE SOUTHERN CROSS

First, a profound thanks to all of you, Carmel, Ann, Val, Teresa, Eileen, Joyce, Rosa, Caroline, Didi, Adrian, Brian, Joe, Jeff, Tim, Anthony, Dominic, David, the Modestis, the Carmel in Melbourne, the Little Company of Mary and the Carmel in Wagga Wagga, everyone, and all your families, too, for your magnificent hospitality! I was overwhelmed at being asked to come!

From August through January the Internet Website for the Comunita` dei figli di Dio was given our formation material for translation into English for the Australian Aspirants. Then in February don Benedetto and I followed up on don Serafino's initial June visit. When I asked how I was meant to participate and what I could bring, don Serafino said to me, 'You do everything - except celebrate the Mass!' Adding later, and with his Blessing, 'Go in the name of the Comunita`, do everything in the name of the Comunita`, be the Comunita`'. So I prayerfully took slides of padre preaching and celebrating Mass, made notes of his sermons, and had olive leaves be blessed by him. These olive leaves had to be surrendered and destroyed at the airport on arrival in Melbourne. They were replaced by olive leaves picked in the Melbourne gardens of Italians and blessed by don Benedetto.

That first evening we introduced ourselves to the Australian Comunita` at St Fidelis. We spent the next three days, with don Benedetto becoming ill, in Greensborough, staying with Ann O'Gormon. Rather than padre's charism for laity of Benedictine lectio divina it was clear that at the centre of the Australian Comunita` is the Rosary and that the Medjugorje pilgrimage has impacted Australian devotion deeply. That tells us of this great yearning for the Old World in the New, for the Madonna amidst masculinity. But our Comunita`'s contemplative lay formation was not yet taking place. For half a century throughout Italy lay persons and groups in the First, Second and Third Branches have listened to padre and read his books and consecrated their lives with contemplative prayer and lectio divina while in the world and in their families, our recent Fourth Branch being nourished by these others.

From Greensborough we spent a morning at Trappist Tarrawarra Abbey. I went with Jeff to meet with Philip, to whom I explained 'oliveleaves' and who runs the Melbourne Holocaust Museum. He was moved that Christians, such as padre Barsotti, would care and be knowledgeable about Judaism and the Holocaust. He explained that many Jews experiencing the Holocaust lost their faith in God. We went to Bishop Joseph Grech's Consecration in the Cathedral, don Benedetto being invited to concelebrate by Bishop Hart. We had a day with Caroline's family and at the zoo, walking amidst kangaroos and butterflies, with don Benedetto feeling more ill. I met with the family of Dr Tim Hamilton. Later, Tim and his youngest of three daughters, Elizabeth, became joyful Aspirants. Don Benedetto, despite his illness, gave a fine talk to the St Fidelis school children about his own life and the Comunita`. At the end don Benedetto was asking the children about their backgrounds and their languages, and urging them, from his own Genoese maritime family's history, to study at least two languages, such as their own family's, and English.

We were invited to a banquet given by Joe's Italian group in his parish at which don Benedetto spoke, then I was asked to. Following that, Italians were pouring out their life stories. Incoronata asked to be in the Comunita`, having met padre in Rome and having read his books. She speaks Italian, but not English, and would like the Italian Notiziario, and it was at that time decided that the Australian Comunita` was to be English-speaking and that to receive it she had to be such an Aspirant. I fear this decision drives a wedge into families, cleaving children away from their Italian parents and so causing the loss, too, of the depth of their Catholicism. I urged don Benedetto's perception of the need for both cultures and their languages. The Vademecum, the Statute, and the Archbishop Cardinal give as the fundamental charism of the Comunita` from its Father Founder its catholicity, its inclusivity (Vademecum, p. 92; Statuto, art. 9; Letter from Cardinal Archbishop Piovanelli). The Comunita` dei figli di Dio/ Community of God's Sons and Daughers cannot discriminate on the basis of age, culture, language, race or gender.

We had Mass in a garden under a setting sun with Indonesians and Mauritians. Then we finally met Joyce Fordham, who was ill but very kind, having Mass in her Chapel. We went to the Sacred Heart Mission for street people. Carmel and Brian Miller had bravely begun their family while working for that Mission. Don Benedetto preached against abortion and we processed and vigilled together at the abortion clinic following that Mass.

One day I went with Carmel to her cousin's project, the Aboriginal Catholic Mission, and we sat in the garden talking and being taught Aboriginal culture. I was given a book written by their elders and priests, containing profound scriptural theology, using Hebrew and Greek, and very close to padre's own. Especially this book speaks of the model not to be of Joshua conquering land with bloodshed but Melchisadek, the indigenous priestly king, offering bread and wine to Abraham. A crucial concept in Aboriginal Spirituality is 'Dreaming', 'Dreamtime', which is more real than our reality, and which is our relation with our ancestors, padre's concept of our living contact with our Comunita`'s dead for whom we pray. Another is of the Great Creator Spirit who has eyes and a nose but no mouth, having already spoken the Word which creates all. Pope John Paul II especially emphasized to the Aborigines in Australia their need to be included in Catholicity and for their spirituality, culture and languages to be treasured.

Don Benedetto with the gift of Italo-Australian wine.

Accidentally we had a Prayer Group Meeting at the Miller's house, when Eileen and Stefan came, not knowing all the Prayer Group Meetings were cancelled for the length of our visit. We discussed padre's brilliant and profound essay in that month's Notiziario, 'Perche` il male/Why Evil', and his Canticle of St Sergius, also the Comunita`'s prayers, the Four Prayers, St Efrem's Prayer, the Morning of the Resurrection's Litany, all material that was new to the Australian Comunita`. The following day Valerie and Anthony and Theresa asked me to Warrandyte and we spent the day discussing the same material and saying the Offices, in preparation for their Consecration. This is how my formation is done in Italy: listening to padre's sermons at San Sergio's Mass each weekday; reading and translating padre's books; studying these books with lay responsibles; and meeting in a lay prayer group an afternoon each week where we study the Bible and padre's writings and pray the Community's prayers and the Offices together, as well as the monthly Retreat and the monthly Gathering.

On the final day after Mass at Joyce Fordham's, Father Carney told me that his friend, who is in charge of education in the Archdiocese, was concerned that the Australian CFD was only for English speakers, for they both see the need to value Italian religion, culture and language. Also Peter the Surprise finally surprised us by coming and we joyed in his presence, welcoming back our Prodigal Son!

Brian Miller (half-hidden), Julia, don Benedetto.

Adrian has been outstanding in causing the Australian Comunita` to come into being. Next is his formation in Italy in our midst, perhaps from a lay person who speaks English, who can explain padre's teachings and who can bring him into our lay prayer groups in order to experience their depth and efficacy. Padre Divo Barsotti's theology is of contemplative, prayerful monasticism lived in the world by the laity, excluding none from the Kingdom of Heaven. You are God's Sons and Daughters.

Julia

LETTER FROM ADRIAN

Dear padri Barsotti, Serafino and Benedetto,

When one surveys what happened during the visit of Benedetto and Julia and relates that to the Comunita` here in Melbourne, one can see there is a definite need for what we experienced and we now pray for the grace and strength to persevere and create all for Our Lord so that through the Comunita` He will be given greater honour and glory. And since you left us, Benedetto, we see this slowly evolving as we have started by Warrandyte group and on Thursday night this week at our Mass we could have another eight new Aspirants. As we spoke it is not about big numbers but about the drawing of people into a commitment to a way of life. But one needs to cast the net wide enough for the fish.

Benedetto and Julia were well recieved by us and we were most moved by the generosity of their efforts to assist us. There may have been some misunderstandings but these were smoothed out as the realization dawned that maybe we are a little different to those in Italy. It is as though not all can wear a number four sized hand glove. Each hand is different and accordingly different sized gloves are needed. The purpose of the hand and the glove never change but we have to adopt a different stance to ensure that the right glove is offered the hand. Our hand is peculiarly Australian.

I know there were 'rumblings' about Benedetto and Julia not being with the established groups and assisting in this area but right from the first planning, steps were taken that this was not to be as we wanted them in parts of Melbourne where we had not been before. Interestingly enough we have Aspirants living in all those areas and it was to them we turned and had them arrange the itinerary and there was time for them to have quality time with Benedetto and, if they chose, Julia. At the retreat to which 59 people came all were given time to see Benedetto if they desired and in fact he was kept very busy in this respect right through the visit. The retreat was one of the highlights of the visit with many saying that it was too short and that we should have another. The weekend brought us together very closely and with the talks of Benedetto and Julia and our subsequent reflections we gained deeper insights into ourselves as individuals and as Comunita`. I know Benedetto was very moved by the sense of solidarity we have been able to engender. A solidarity based in our love for prayer and our wantingness to be with each other as fellowship is an important aspect of spiritual life.

As we moved about we came into contact with so many others we had not been able to reach before. Here Benedetto was to the fore and in all his deliveries and homilies we were not once disappointed in what he had to say. Even if he were not prepared he succeeded. Almost as if the Lord was his guide. Many people were touched by his and Julia's ways so that the Comunita` grew in strength and is now much stronger as it deliberates its future. At the Council meeting held on the second to last day the leaders were able to express with great honesty what they felt and from this we grow, for we see where we now are.

There were so many wonderful things that happened amongst us, especially a willingness displayed by nearly all to reach out and share. Now matter where we went, church, private home or just being together, a wonderful interaction too place and I was deeply moved to see at one venue the Parish Priest kneel before Benedetto and ask for his blessing. Such an action talks a tremendous amount. I know you do not like me talking about such, Bendetto, but when one sees the truth of an action like that one's deny it. One thanks God for its occurrence. In all that we undertook nothing really went wrong and for that we are so thankful to the Lord. We were the recipients of many blessed moments and all could no doubt relate what this visit meant to them.

One could go on and on describing what happened but I will finish by relating to you the words of Monsignore Peter Elliot. He told me that at the Curia they had received wonderful accounts about the visit and were heartened by the favourable reports that came back, especially from the priests. Monsignor Elliott is one of our strongest supporters, so much so, that he has agreed to try and help in locating a home for us.

In finishing, Benedetto, we say thanks for being who you are and representing that to us so strongly, despite the early difficulties as we discovered who each other was. Your ability to adapt to so many varied situations gave us all strength and a certain conviction about our own actions in all this. And to Julia our heartfelt thanks for being such a support to all you met, for many were touched by your graciousness and ability to share. And to you, don Barsotti, we say thanks for founding our Comunita`, and giving it the richness it has, gained obviously from your love of the Lord. To all we greet with brotherly and sisterly affection and hope in the not too distant future to visit you by way of pilgrimage. God bless you.

Yours in the love of Christ,

Adrian

THE VOCATION

The call to the union with God has its beginning from before eternity, in the thought of God. But we only acquire an awareness of it in our lives little by little. The development of a vocation is slow, but unceasing and it feeds on the one hand on circumstances in which God himself places us, and on the other hand it shows us and is developed through our active participation in what the Lord gives us and lets us understand through the Holy Spirit who moves within our being. Yes, we need to grasp that the Lord with the Holy Spirit works in us, making us eager, illuminating us, giving us the help necessary to undergo the purifying tests and to make the necessary decisions. But the Lord never takes from us the freedom that is the indispensible condition to know, welcome and joy in the true love. We read in Matthew, '"Jesus said to the rich young man: If you would be perfect, go and sell all you have, and give it to poor and you will have treasure in heaven; then come and follow me". Hearing this, the young man went away sorrowing, because he had much wealth' (19.21-22). Jesus proposes, but does not impose and does not force upon the young man what he should do.

In fact, love cannot arise where there is no spontaneity, freedom, reciprocity. That young man was bound to his riches. Instead, the relation of the soul with God is determined only and always by love, by a love which does not know egoism, according to end results, conditionally.

At a certain moment this love of God (because love always has its origin in God) invests the soul in an improvised way, new, more aware, disturbing it, irresistably, unexplainably (without evident cause), unreasonably, imperceptibly. Suddenly all is transformed: our way of life, of arranging time, our work, our choices and it changes our interests and tastes. So all this comes about suddenly and indubitably from its divine origin, because the presence of God makes the sign clearer, incontestably.

When this happens the aspirant manifests the divine vocation which is received, and is hungering to know this new God that is revealed, whether through some one person or whether through the Comunita`. There is no absence ever at the meetings (and he should want to participate in all the Comunita`'s doings), because he will never tire of listening, of reading, of knowing always more profoundly this new reality which is revealed to him and all that regards God. He no longer has his former interests, even though these were good: shows, trips, friendships, etc., now nothing so satisfies as does God's Word.

If all this is not true and if he comes with less intensity, if the two different, contrasting worlds continue to co-exist, it is to say that the vocation has not found a full response; it is to say there is an immaturity in the vocation process. One needs to seek to understand what are the obstacles, if it is possible to overcome them or whether the fullness of the vocation is lacking for this journey. It is good to speak with understanding, trust, patience, even at length, with benevolence to the Aspirants so that they know themselves about God's project and can make it understood to the others who guide them.

Those who do not praise God while on earth, shall be mute for all eternity.

Blessed Jan van Ruusbroec

Return to Comunità dei figli di Dio Home Page

The Julian Library Portfolio, 1996.
© Copyright, don Divo Barsotti, C.F.D.; don Serafino Tognetti, C.F.D.;
Julia Bolton Holloway (juliana@tin.it), Fiesole
Website Design: Timothy E. Thompson (tethomps@syr.fi.it), Florence
Webmaster: Otfried Lieberknecht (lieberk@berlin.netsurf.de), Berlin
Nota Bene Consultant: Tony St Quintin (tonystq@zetnet.com.uk), Leeds

This site last updated 1 May 1999.