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© Comunità dei figli di Dio, Community of the Sons and Daughters of God, C.F.D., Settignano, Florence, Italy
COMUNITA DEI FIGLI DI DIO/ COMMUNITY OF
THE SONS AND DAUGHTERS OF GOD
NOTIZIARIO/ NEWSLETTER
AUGUST, 1998
FROM THE FATHER:
IF WE PRETEND WE CHOOSE THE WAY . . .
GOD himself through the prophet Malachi said 'I do not change' (3.6). In this God is not only distinct but also different from the creatures whom he calls into being out of nothing. That passage from nothing into being is what distinguishes the Creation from the Creator. But if God has created - as is taught in the fourth Eucharistic Prayer - he has done so in order to pour out his love on all his Creation that it may rejoice in the splendour of his light; our very being is ordained by God for this purpose.
Our Creation becomes a journey, and this pilgrimage can be completed by us as we listen to the Word which is always calling us. We, as if the foundation of the universe, are thus called to live the journey that brings us to God. How can we live our calling if, while journeying each day, we lose the road on which God is guiding us? Certainly, we are changeable, but our changeability can compromise the road itself if we lose the way. Our journey requires a continuity, because God's Word is unchangeable. If that is said then we ought continually to be listening to God's Word. This Word does not immediately achieve its goal, does not immediately take us halfway. But if we reach this halfway point should we then cease to listen to the Word calling us?
Therefore for us there is the necessity of continuing our pilgrimage and also of absolute trust in listening. The Word shall come to pass at the time God has willed from eternity. Thus there is something unchangeable even in us, God's plan. In fact, from eternity He has wanted for us , even as He has wanted us to fulfil in time this destined journey. The danger is to abort God's design through not heeding the Word of God which is never silent, We can thus lose the road that ought to lead us to the Lord.
In the life of each one of us it is crucial that we continue to listen to God. But how can we know that we truly are listening to it? What criteria do we have to be certain we have not lost the road? The masters of the spiritual life teach us this: that we should not follow our own will, our own desires, but live in a humble and loving dependence on God. The will of God can never be identified for us through our own will: we must always shed our selfishness. God speaks to us more clearly through outside events than through our own feelings. The date of our birth, the place where we are, our work, do not come from us. The circumstances of our lives to a great extent are beyond our imposed will, but where there is not wilfulness, there God 's will is more clearly seen.
How can we come to know the way that can lead to God if we cease to listen to His voice, if we pretend that we choose the way? We ought with greater humility but also with greater faith, come to recognize God in all that we have lived through when we have abandoned ourselves to the Lord and have believed in a special Providence for each one of us, and when we have entrusted ourselves to God without pretending we chose the road! How we need to understand that for each one of us one road is open: that one which the Word of God has opened for all!
THE GOSPEL ACCORDING TO MATTHEW
The Gospel of Matthew is the 'First Gospel', the one which opens the canon of the New Testament. Since the time of the Fathers, this Gospel has been known and used as the Gospel of the Catechism. The catechistic quality of this Gospel is linked to the structure in which, from organically and exhaustively reconstructing the life and teachings of Jesus, it lays out the conversion and teaching used in the early Christian community. We have testimony of this practice in the Epistle or letter of Clement of Rome to the Corinthians, in the Epistle of Barnabas and in the Didache.
The Gospel was intended for readers of Jewish culture and even if for us it comes from its Greek version, there had to have been an earlier version in Aramaic, as was noted by Papias of Hierpolis. The context in which it was born and also the intended readership can be seen in its language, in its frequent references to Palestinian usage and custom, and even more, in its constant theological preoccupation with presenting Christ as the fulfillment of the 'Promise' and the Expectation of Judaism.
Comparing Matthew with the other Synoptic Gospels, one sees that this Gospel's editing had a definitive role. The sources are not cited from one author but the principal sources whether of Matthew or Mark, are derived from another, called Q, which includes all material in Matthew that is shared with Luke. Matthew's original material, separate from Q and called M, concern certain narratives and discourses, such as the entire infancy narration and some parts of the Passion.
Structure and Content
I: Chapters 1-2, The Infancy Gospel
Matthew's narration shows, in a concise and documentary form (the genealogy), how Jesus was the promised Messiah, but who, since his birth, was rejected by Jews. This first section opens up the entire design of the Gospel: Jesus, the son of David, is the promised Messiah, sent not only for the salvation of the people of Israel, but of all Humanity. Jerusalem rejects Jesus while others accept and adore him who come from afar off: the Magi, the Flight into Egypt, which are but symptoms of a story that will conclude with the affirmation of the Kingdom of Heaven.
From this point the book continues with narrative and with doctrine, tied to the narrative but at the same time for useful for catechism.
II. Chapter 3-7, The Design of the Kingdom
The narrative part includes the Baptist's preaching and the prophetic investiture of the Messiah, the Wilderness and the first kerygmatic preaching concerning the Kingdom of Heaven at Capharnaum and elsewhere in the Galilee. Chapters 5 to 7 give the best-known part of the Gospel, in which the design of the Kingdom of God is set forth in a long sermon, the Sermon on the Mount. The moral Law is made more perfect in the sense that the ultimate foundation of the Law is the perfection of the Heavenly Father. The theme of justice is taken further into a vision of perfection which becomes the new measure of human action. The foundation of the Beatitudes gives true shape to Christian action, its character of being drawn to God and the eschatological sense of being, in relation to the end of time. The Christian living the morality of the Beatitudes is the salt and the light of the world. In this section also is the invitation to prayer with the model of the Lord's Prayer, the 'Our Father'.
III. Chapters 8-10, Missionaries of the Kingdom
This section includes the ministry in Galilee, the first disputes with Jewish officials and the miracles around the Sea of Galilee. Jesus' miracles of healing which take place during his missionary journey are narrated. Jesus descends from the mountain into Capharnaum and Peter's house, then goes to Gadara and from there to the Decapolis, then returns to Capharnaum. Matthew is called during this journey.
The first didactic part is the missionary preaching of Chapter 10. There we are with Christ our Teacher, as he announces his Kingdom and liberates the obsessed.
IV. Chapters 11-13, The Mysteries of the Kingdom
In these chapters there is a gathering of various passages that are not in strict chronological order giving a picture of the provocative reactions of the surroundings to Jesus and his actions. It begins with the surprise and impatience of the Baptist, continues through the hostility of the Jewish officialdom and concludes with the docile acceptance by the humble and weak. The preaching tends to become mysterious and here begin the parables which tell of the various aspects of the Kingdom. Alll of Chapter 13 is taken up with parables of the Kingdom.
V. Chapters 13.54-18, The Design of the Kingdom
The is the part which speaks of the life of the Church, which in turn comes to be prefigured in some of Jesus' expressions: the growing distancing from Israel and the increasing showing of himself with his apostles about him. In Matthew 16.17, in the truly 'ecclesiastic' sermon, he affirms the Primacy of Peter, a passage of great importance that is not presented in the other Synoptic Gospels, and from which is sanctioned the ecclesiastic power of Peter, founded directly on the promise of Jesus.
The language is strongly semitic (flesh, blood, bind, loose) and contains two affirmations of great importance: Peter is the 'Rock' on which the new edifice shall be built, and this new edifice is to be the Church itself of Christ. Throughout the Primacy of Peter over the Apostles is stressed in all the Gospel. There is a tendency to speak of the first of the Apostles and always of Peter as such, to whom is given the privilege, with James and John, of seeing the Transfiguration. This episode was indelibly impressed upon the Apostle's faith as he records in his Epistle (2 Peter 1.17-18).
In this same part are the first prophecies of the Passion as being the end of Christ's earthly life.
VI. Chapters 19-25, The Consummation of the Kingdom
This is the conclusion of the missionary journey, the going up to Jerusalem where the polemic with the Jews becomes far more tense and Jesus gives his last sermon on the 'Last Things'. After the triumphal entry to Jersualem, the typical Messianic act of purifying the Temple begins the concluding phase of Jesus' ministry with the bitter invective against the Jews (23.13-33), the sign that divine judgment will go against this unbelieving generation.
VII. Chapters 26-28, The Passion Events
The description from the historical perspective is not exact, but that is not what concerns this Evangelist. The account of the Passion is subjected to a schematic process that is primarily liturgical. After some preliminaries, the cycle of the Last Supper begins, with the institution of the Eucharist (a sacramental Passion), and then that of the Garden of Olives (an interior Passion), finally the trial with the sentence of condamnation and the death on the Cross. The Gospel ends with the account of the Resurrection which Matthew draws from the Synoptic tradition.
The concise showing of deed and word reflects the ancient liturgical catechesis of the 'fractio panis', the breaking of bread.
Edited, Domenico Ientile
THE LITURGY OF THE HOURS
THE PSALMS
'The Constitutional Elements of the Liturgy of the Hours, the Offices'
The Psalms are considered the most expressive part of Christian prayer. The primitive Christian community had recourse to christological hymns and to psalms and spiritual songs, that were but recompositions of new things from old, even being modelled on the Psalms of the Hebrew Scriptures. For us it is essential, therefore, to use the Psalms in a Christian way, because they are based on roots in a socio-religious context that is different than ours. We ought, therefore, to incarnate in our language and in our prayer the Biblical meaning of the Psalms. Therefore the General Institute of the Liturgy of the Hours (henceforth IGLH from 'Institutio Generalis de Liturgia Horarum') is concerned above all with emphasizing the rapport that there should be between the Psalms and Christian prayer, showing clearly the need for an ecclesial and christological translation, in as much as they 'offer an imperfect image of that fullness of time which appears in Christ the Lord and from which the prayer of the Church draws its strength' (IGLH, 101). In this way the use of the Psalms in the Liturgy of the Hours can make the existing theological continuity leap from the Old to the New Covenant as was carried out by Christ with his death and Resurrection; they should not just be treated as an archeological reconstruction of the heritage of prayer from the Hebrew Scriptures. The full sense of the Psalms, especially their Messianic sense, was placed fully into the light by the same Lord Christ, when he said to the Apostles, 'All the things written about me in the Law of Moses, in the Prophets and in Psalms, must be fulfilled' (Luke 24.44). The Psalms are the voice of Christ praying to the Father or of the Church turning to its spouse, and to achieve this it must be placed under the aegis of the Holy Spirit which guides the Church in prayer: 'The Holy Spirit, with whose inspiration the Psalmists have sung, always helps those with its grace who carry out such hymns with belief and good will' (IGLH, 102).
The reading of the Psalms reveals also a profound religious humanism, because they express the continual searching, on the part of the believer, for an answer to the fundamental problems of existence. Therefore many Psalms belong to the body of Wisdom literature because they stress our final destiny. A second focus is the problem of pain because suffering is a lived experience whether of one person or of all Humanity. A third of the Psalms are laments, hurled at God as complaints, ' How long, Lord, will you stand by?' (Psalm 35.17). But in the Psalms there is also a strong hope in God and in His help. It is the act of free and spontaneous abandoning of ourselves to the saving action of God which will not delay in coming. All this is not only to be thought characteristic of the people of Israel, but also represents the height of Christian prayer, for we always, throughout time, meet the same problems.
Right from the beginning of Church prayer, the Psalms have contituted a reference point for Christian prayer: Paul and Silas in prison in Philippi, sang to God while the prisoners stopped to listen to them (Acts 16.25), and Paul reminded the Corinthians that when they came together, should should have a Psalm, a teaching, a revelation, to communicate to the brothers and sisters (1 Corinthians 14.26). Thus the Liturgy of the Hours, in its historical development, has a strong aspect of psalm prayer.
The IGLH insists on some particular elements which accompany the reciting or singing of the Psalms in the Offices and which can help to bring understanding of their christological quality: the titles, the prayers following the psalms, and above all the antiphons. The Christian who uses the Psalms ought to focus upon these three elements which help us to know how to read them in the true perspective.
Let us look at the first, the Title. The meaning of the title has a pedagogic value because it gives readily the Christian reading of the Psalm; in their original versions the Psalms did not have these titles.
The second element is in the Prayers which follow the Psalms. And these also ought to enrich the possibilities of the Christian reading of the Psalms - 'it is proposed for each single Psalm in the supplement (which has not yet appeared in Italian) to the book of the Liturgy of the Hours; thus the Psalm will end in a pause of silence, the prayer collecting and concluding the sentiments of those who have recited the Psalm' (IGLH, 112). We will speak of these prayers more generally later.
Another ritual element is the Antiphon which precedes and follows each Psalm. These help to illuminate the literary genre of the Psalm, transforming it into a personal prayer, casting more light on a phrase particularly worthy of attention. In today's Liturgy of the Hours the antiphons constitute the key to reading the Psalm more expressively from the Christian perspective and having recourse to its greater meaning; the prayers on the Psalms are still little used, and often the titles are not even read in private recitation.
Apart from these three elements, ILGH affirms that a good Biblical preparation above all is required, which can allow everyone to penetrate their theological richness: 'The Psalms are neither readings, nor prayers written in prose, but poems of praise. While it may sometimes be necessary to carry them out as readings, always, in reason of their literary genre, they are justly spoken of from the Hebrew 'Tehillim', that is 'Songs of Praise', and by the Greeks 'psalmoi', that is 'Songs that Follow the Sounds of the Harp' (IGLH, 103). The term 'Psalm', so prevalent in Biblical literature and Church liturgy, thus has a precise reference to a musical instrument which which they were to be accompanied. IGLH affirms that 'even if the Psalm comes to be recited without chant, even by one individual alone and in silence, it must always preserve its musical quality: certainly it may be offered as a text in prayer in the mind of the faithful, but it should always tend more to moving the heart of those singing it, those listening to it and even those playing it upon psaltery and harp (IGLH, 103). The specific presence of the Psalms in liturgical prayer is bound above all to the possibility of arousing particular emotions which resonate with the heart of the faithful. This explains Hebraic and Christian cantilation which expresses concretely what it is like to go on a wave of lyric and musical sensation. The emotional aspect (which transports one) should prevail always over the rational one of understanding the contents. For this reason the Psalms ought always to be sung and accompanied by a musical instrument, preferably a stringed instrument. This is the fruit of an eastern spirituality which is based in music, on emotion and on induction, more than on the meanings of the words which so resonate in the various Psalms.
Besides, the Psalms are an historical document of the greatest theological and literary value. They are not only compositions of David but also a gathering of a literary category that is typically eastern. They are a concert of voices, however different, which comes from remote times, even preceding David himself, and going on through the Davidic collections of the times of the Kings, to the tragedy of the Return from Exile of the sixth century before Christ, and concluding with the festive time of the Maccabees in the second century before Christ.
As regards the concrete mode of using the Psalms in the liturgical prayer of the Church, IGLH offers only indications of a general character which leave ample space to the various celebrative forms. Concretely two principles are given: the literary genre of the Psalms and the pastoral situation in which the Liturgy of the Hours is placed, on the basis of which one can have recourse to the method to adapt. In fact, IGLH affirms that 'The Psalms can be chanted or read in a continuous mode, or in verses or strophes altaernating between two choirs or on the part of the congregation, or in responsorial mode' (IGLH, 122). Therefore, as the title indicates, to 'recite the Psalms' is a mode too sobre, too shabby, too lacking in emotion, but which can aid in interiorization. It can be adapted to weekdays and to a restricted assembly in size or one not used to singing and is the right choice when praying with an invalid or beside a corpse; certainly there is difficulty in reciting a psalm in unison for the risk of the confusion in the cresting of voices.
Intoning the Psalms: Intoning permits a religious approximation to diverse texts that is different from reciting or from chanting. The intonation of the voice is not greater than in speaking, but is fixed on one or few notes, which are identical for all. It is ideal for those psalms which allow for lament or plea.
Chanting the Psalms: One needs to use a true and appropriate rhythmic melody. The singing of the Psalms expresses the happiness and the joy of the congregation and is recommended for the most liturgically important days, but nothing prevents its use even in feria.
Another reflection can be made on the distribution of the Psalms over time. Vatican II tends to encourage the distributing of the Psalms over a larger span of time than was present in the preceding structure of the Liturgy of the Hours, which was in a cycle of four weeks. In the space of a month now, almost all the Psalms follow in a rythm which accounts for the divers Hours of the day, of the different days of the week, such as Friday to which are assigned the Penitential Psalms, or the Passion, or other diverse parts of the liturgical year.
The Canticles of the Hebrew Scriptures and the Greek Testament
The reform of Vatican II wished to restore to the Canticles that dignity and that prestige which they enjoyed at the beginning of the historical development of the Liturgy of the Hours. They can be distinguished as of three funadamental groups: those drawn from the Hebrew Scriptures, those drawn from the Greek Testament, and the three Gospel Canticles. The first are celebrated at Lauds, after the first Psalm; the second are found in the celebration of Vespers after the second Psalm, the three Gospel Canticles of the Benedictus (Luke 1.68-79), Magnificat (Luke 1.46-55) and the Nunc Dimittis (Luke 2.29-32), instead are found after the responsorial which follows the short biblical reading at Lauds, Vespers and Compline. These last are placed on a theological and celebrative plane that is different than the others because they are drawn from the Gospel and are a true and proper proclamation of joy. Such canticles are truly and properly 'songs' and represent a literary genre that is poetic and epic at the same time.
To be continued.
CHARITY CORNER
From....................To.........................................Italian Lire
NN..................... Group in India............. ..........£150,000
NN..................... Pietro Claver Institute............ £100,000
NN..................... Missions in India..................... £80,000
Pentecost
Merano ............................................................£850,000
Seasons
Modena................For the Poor .....................£1,190,000
AUSTRALIA, CFD
I am writing of my experience in a special edition to the Notiziario. Above all I cannot define this as my experience, for I never felt it was such in all my 21 days in Melbourne; it was the Community's experience, even before I set out, to judge from the dozens and dozens of telephone calls saying 'We are with you in prayer; you are leaving but we are with you'. The Community thus prepared this journey, a brother of the First Branch was with me (in this case, my biological 'brother', also, Pietro Tognetti), and also there was the little group of Adrian's friends who were preparing our gathering. All of this therefore was lived as an intense and communal experience in the Church.
[photo
The Group of Australian Aspirants]
Adrian, the New Zealander
I cannot say how I could have survived these days were it not for Adrian, who prepared the visit and who was the first person consecrated in Australia. We came to know Adrian the year before at Casa San Sergio, the House of St Sergius, and we saw him many times, and always more frequently, at our morning Mass. He found himself in Italy, and who knows what guided him in the end to us! Before leaving for Australia (he lives in Melbourne, but is from New Zealand) he entered as Aspirant, somewhat trustingly, for at that time there was nothing of the Community in Australia. In those months, once he had the confirmation of my coming, he prepared every single detail for my visit, seeking to involve his friends and other people to whom he spoke of this Italian Community, of which he was an Aspirant.
[photo
Adrian]
Adrian lives in one room with an elderly and eccentric landlady; he works in a shop selling religious objects, lives in poverty without a car or telephone. Solidly united with the Church in its traditions and hierarchy, he is a person of living prayer and great simplicity. Profoundly taken and fascinated by Padre, he suddenly felt it was his mission to bring the Community into his country, sensing in it something of importance.
[photo
Paul Taylor, One of Four Priests Who Advise the Community in Australia]
What did Adrian not do in these 21 days with me! It was incredible! I thought of staying in several places, and there speaking, perhaps, from time to time with his friends, but instead I followed the programme he set up, and I never slept more than two nights in one place, but was always going from place to place, staying in families, in monasteries, in parishes, always with suitcase in hand. I met two bishops, several superiors of religious Orders, Trappists, Carmelites, Salesians, Paulists, etc., the national head of the Movement for Life, the rector of Melbourne Seminary, many parish priests; I spoke with a vicar for priests, to many prayer groups, in houses and in parishes, to Marian lay communities, to groups of young people, to groups of old people, to children in a school, to tens and hundreds of people going from house to house; I even went to the Parliament for the State of Victoria - not to speak (!) but to visit a friend, celebrating Mass wherever and at all hours, ready to change programmes even ten times a day, if it were required. In 21 days, apart from a day in retreat and a day of rest, I travelled 4,000 kilometres by car, staying always in the same city, Melbourne. I did this in a car, one that was falling apart, which Adrian had borrowed from I don't know whom.
[photo
Aspirants Brian and Carmel Miller Singing a Hymn of Gratitude After the Mass of 22 June]
Certainly during these times, Adrian, Pietro and I cemented our friendship, exchanging opinions, commenting on the various adventures, praying and talking about everything.
And when the old car left us on foot, twice, Pietro and I did not lose heart, but made a small part of these 4,000 kilometres pushing the car, with Adrian steering it towards a parking place.
Do Nothing Without the Bishop
One of our four saints is Ignatius of Antioch who said repeatedly that nothing should be done in the Church without the consent of the Bishop. The moment I arrived in Melbourne, therefore, I went to the Bishop, both to introduce myself and to receive his blessing.
Bishop G. Hart, whose curia is in a skyscraper, eight floors up with guards accompanying you to the lift, put me at ease by speaking perfect Italian. He already knew something of the C.F.D., having received documents and papers from us.
He said he was happy about my arrival and gave me ample license to celebrate Mass, hear Confession and to begin - God willing - the Community in Melbourne. This was truly encouraging. I was to see him again at the conclusion of the stay, to tell him how it turned out.
[photo
Our Delightful Joyce Fordham Celebrates her Aspirancy in this Way]
Melbourne
Melbourne is a beautiful city immersed in greenery. It is huge, either because it has three and a half million inhabitants, or because the houses are English in style, there being no blocks of flats, each little house having its own little garden, resulting in a very green city, stretching out everywhere, with great wide streets. The only thing I miscalculated was the climate. I hadn't paid attention to the seasons being the opposite and thus I found myself in deepest winter, while wearing summer clothes. Brothers (Pietro) are at times useful for borrowing jackets from, specially where, behind the brothers, is also solicitude of the mother of the brothers!
Outside the city the countryside with limitless horizons suddenly opens. Thus in Australia one truly understands the largeness of space. It cannot but be so when one realizes that in this vast continent, as large as all Europe, there are only 18 million inhabitants. So immediately outside the city one is in space and silence.
Australia is a young country, multi-ethnic, with people from all races. The language is naturally English and even I made all my courageous conversations in English, Masses and sermons included. It was an arduous task, that in the first few days seemed to me well nigh impossible . . . but then at the end something leaped beyond that. Two times only I celebrated Mass in Italian, for Italian groups, who embraced me with immense warmth.
Towards the 'Welcome Mass'
In all these meetings, I did what one always does when mentioning the Community, I spoke of the Four Branches, of the experience of the Community in Italy, what we do in the group meetings, and of the spirituality of the Father Founder. A positive things was carrying with me the photograph of our meeting with the Pope, because that gave people a reassurance of the legitimacy of the Community within the Church. The Community, the CFD, obviously presents itself as something totally new, and lacking all terms of reference or familiarity, so those listening and those joining need to come with much trust. Adrian ended all these gatherings inviting them to the Mass of the last day, during which there would be the Consecration and the entrance of Aspirants. Our 'kiwi', the New Zealander, Adrian (this name given to New Zealanders, not because of the fruit but because of a strange bird of that name) gave to this Mass the name, 'Welcome Mass'. All this time I never understood our calling the last Mass that I celebrated, the 'Welcome Mass', and not the first one. When I would ask for an explanation, Adrian would just smile.
Four Priests
Thus I also came to know parishes and priests, from the times that I was for entire days in these parishes. Adrian insisted on speaking with them and making them know about the Community. He also organized for me even a gathering only of priests, and I awaited this moment with dread, because I would need to speak with them, all older than I, in English, telling them of the Community, and knowing well what difficulties there can be when speaking with other priests. Seeing Adrian's optimism and faith I was encouraged again and awaited the meeting.
[photo
Tuesday 23 June 1998, Important Moment for the Community. Adrian's Consecration, Our First in Australia. Behind him, Pietro Tognetti, his Godfather.]
The lunch was beautifuly prepared by some future lady Aspirants, and was served at table by Brian Miller, another future Aspirant. They thought of everything, in order to make a 'bella figura', a good impression, in their parish. All was excellent, cooking, serving, tableware, so much so that a priest at the end asked how much he ought to pay.
The reply of these friendly future Aspirants which amazed us (for no one was prepared for this), even me, 'There's nothing to pay, we, of the Community, did it!'
I thought . . . just ten days ago I did not know even of the existence of these brothers and sisters and now they were working for me and saying 'we of the Community . . . ' It seemed to me half a miracle, that I certainly did not do.
The meeting was most positive, and all the priests spoek favourably of the eventual presence and of the future of this Community in their parishes. They said they would support and sustain it. In particular, thanks to Adrian's tireless work, four of them are ready to come and celebrate the Eucharist for the C.F.D. (at the monthly retreat meeting) and to follow the eventual Aspirants at the level of Confession and direction for the spiritual life.
These four are named 'Advisors' to the Community, with the task of supervising and helping the new groups. Four priests! Pray for them: Father Paul Taylor; Father Leo De Marzi; Father Fitzpatrick; and Father Maglica.
Peter, The Surprise
Among those whom I met in the various groups and who constantly sought me out, were some young people who spoke of being interested in the religious life in the most strict sense.
[photo
Agnes Fernandez from India, Dressed as Aspirant in a Silken Sari!]
Naturally I spoke also of the Fourth Branch, not only because the Community has Four Branches, but also because they saw me in the habit. Several said they were astonished that I went about in a habit. For my part I marvelled at their surprise, but I also noted how much it pleased many: this is a testimony which is largely lost in Australia, but which gives deep pleasure to people. Then I would speak of our life, of what we do, of how we live. In particulare four young people (a recurring number which you may find significant) wanted to know more about our comunal life because they were feeling particularly called, but had not found there what could give them full satisfaction. With one of them, Peter, I began a rather intense dialogue, particularly about our life in the Fourth Branch, seeing in him an enthusiasm that kept growing. Peter is Egyptian by birth, but he also knows several words in Italian. At a certain point I had the feeling that he would even return to Italy with me, and my first thought was of Father's face seeing me come back with two Peters rather than one! And at a certain point the unexpected did happen: Peter from Egypt asked me if he could come to us to test the life of the Fourth Branch! The decision was not easy, and I needed several days to reflect on it. Then I said 'Yes'. When I said that to him, Peter embraced me silently, with great joy. I felt the embrace of Australia. The embrace from Australia to the Community.
Thus we await the arrival of Peter, to whom I gave more time to speak with Adrian about the Community and to prepare himself with more knowledge. He should arrive here in the summer. Father Agostino meanwhile, put on the alert, is making an intense study of English.
This is useful, because Peter could be, in time, not alone . . .
We have need of God, whether we know it or not. Many young people seek the way, because their hunger and thirst for Him is enormous, in Australia as in other parts of the world. Without Him they quickly find themselves sickened with things. And I had this experience there: people open to grace there are in abundance, and how deeply. So many young people opening themselves to God in the consecrated life will find guides, places, witnesses of the life of love and simplicity, places of prayer and of authentic Christian joy.
Regarding the young people whom I met there and whom I see again in my heart, in the silence of my room, there is a hidden interior and profound request for help . . . 'Workers with you in your joy', this is a phrase from St Paul (2 Corinthians 1.24) which today hammers at my soul, because it is truly this which I would wish to see in the encounters of so many young people meeting me who have opened their hearts, showing their will and desire to be totally of the Lord.
The Forty
Little by little the days passed, Adrian marking in a notebook those who could be Aspirants in the Community in Australia. The list grew day by day, and it was my task to seek to know always more about these new friends, settling down in their houses at all hours, most often unnanounced. Even the elderly Joyce, who rents the room to Adrian (in whose house some years ago was even Mother Teresa of Calcutta as guest when she was in Melbourne), asked to be admitted as Aspirant, and at our affirmative response, went to her room, coming out with a violin which she played for half an hour like Uto Ughi to celebrate the event . . . None of us knew she could play the violin so well. Thus the list of Aspirants grew day by day and we awaited only the 'Welcome Mass' to bring us all together. In the end there were forty. But the absolutely new thing is that, including Adrian, there are more than fifteen different nationalities! They all speak naturally in English, being in an English-speaking country, but their roots are of all nations and they thus carry in their hearts, thoughts, mentalities and cultures that are different one from the other. They are many, but I name them all, because it is important for us to know them one by one and to learn about these Aspirants. Here are their names: Stefan Kos and Bob Protuder, two young people from Croatia; Jonathan and Eva O'Keefe, a young married couple, he Australian, she from the Philippines, I celebrated Mass in their house with a group of Philippines; Jeff Olsen, Australian; Valerie Dale, English, who was present in Poggibonsi for the Clothing of Efrem and Stefano; Eileen Rafferty, Irish, whose husband sang solo to us an Irish song rich with nostalgia and pathos; Bernadette O'Hanlon, of Irish origin also; likewise Agnes O'Reilly, in whose house I also celebrated Mass with many children who had to first say the Rosary with us (the idea of a Children's Group is not finished with here either). Then others of Italian background: Joe and Rosa Vacchetta, from Pompei, with Joe I went to Parliament and was invited by the Italian group in the parish; Paola Zema; Antonietta Alessi; Nella Inserra; Emilia Galanti; Anna Squatrito; Anna Piranio. From these surnames one can readily recognize what parts of Italy these Sisters come from. Then Teresa Salzone, one of Adrian's first co-workers; she is a hairdresser, always present and enthusiastic about the Community; Terri Fusillo, a lives intensely her search for God. I should say a few words about Domenico Mete . . . he became a great friend of my brother Pietro, so much that he convinced him to go together to the football stadium! I saw them often disappear together. Blessed youth! Then the young Jenny Delais from the Mauritian Islands; as also Marie Joesephe Duhau Modesti, a young widow entering as Aspirant with her mother Jeanne and her daughter Stephanie and son Maurice (still too young to be fully an Aspirant). We go on: Brian and Carmel Miller, a fine married couple who sang at Mass a duet that was truly stupendous; Vincent Vella, who came from Malta, who in September will be in Italy and who hopes to find us; Caroline Fernandez, from India, who brings to the group the sweetness of being truly Indian; with her her mother, Agnes Fernandez, who presented herself as Aspirant wearing a regal sari, to celebrate the occasion. I want to say that becoming an Aspirant with us is not so solemn (at least not so solemn as is Consecration), but before this smile and before this seriousness I felt like a perfect idiot: because becoming Aspirant is also a 'Yes' to the Lord, that thus to be lived as a most solemn act; Brian Glynn, a dear friend who followed me through different encounters; Gerry Burns, an older brother who studied theology under the Dominicans; Peter Xuereb, the thirty-year-old Egyptian awaited at San Sergio for a time of testing the common life; Santha and Kanthi Warnakulasuriya, husband and wife, from Sri Lanka, he speaking beautiful Italian from eight years here; Ondina Modes, also of Italian origin; Teresa Lidel, from Holland. Then, naturally, the eldress of the group, Joyce Fordham, the violin player, called by Pietro 'a Laura Contarini to the tenth power'. Joyce had said she was too old to enter! When I asked her what I ought to have done, she told me: 'Pray, for that I do from morning till evening'. 'O.K', I judged. Then two young people: Matthew Bishop, who is very interested in the common life; and Sebastian Marcus, who is from Iraq, from the Catholic-Chaldean Rite. Sebastian wants to study theology in Jerusalem or Rome. Following his antry as Aspirant he hopes now to go to Rome, because that way he can come to Florence to know us better; at the moment he is very interested in knowing more about the Fourth Branch of the C.F.D.
[photo
A Wave to the Italian C.F.D. from the Australian Aspirants. From the Left: Vincent, Peter and Didi]
I end with the young Didi Satijahardaja, who is Indonesian, originally from the island of Java. After her entry she sang a song to us in Indonesian. What was understood? At the beginning nothing, at the ending all, because we understood the love in this heart which sang in her native language a song of the Lord.
[photo
The First Group of Well-Wishers and Aspirants at Antonietta's House]
Before the altar all these brothers and sisters expressed not only their desire to learn about the Community as its Aspirants, but also gave us the extraordinary riches of the cultural diversity of their origins. Here we do not discuss groups so much as individuals, but these are groups which achieve unity, in saying there is Another who brings this about. Not only fifteen nationalities, but also differences on other planes: there are in fact young and old, men and women, educated and simple people, married couples, single people. What comes to mind is St Paul, 'Here there is neither Jew nor Greek, . . . neither male nor female, because we are One in Christ' (Galatians 3.28). This is the call now of the Community in Australia.
And Now?
On my return, many said to me 'And now what?' I confess that that is the problem of my sleepless nights. I had already passed several night hours shivering because I heard opossums walking on the roof, and was afraid that one would fall into the room through the chimney (opossums are a kind of large squirrel, which in the twilight can seem like huge rats, and it is not pleasant waking up in the night feeling one of them walking across your stomach), but aside from this, thinking how to leave something stable. Yes, Adrian was ready for Consecration, but to place the whole burden on Adrian? The problem became more and more evident, from the time that the numbers began increasing each day. How not to delude the Aspirants?
How to create an adequate formation? I came to understand how much a Community such as this was wanted, but how to put the will to learn spirituality into practice?
Gradually as the days passed, it seemed to me that a reply came from the need expressed by the Aspirants, which was to learn of God through our constant study of the Holy Scriptures. The Word of God is little read and known (even amongst ourselves, in truth), and thus we decided to proceed in this way, to make three groups, and to hold the four monthly meetings exactly as we do here. The first should be the presentation of the book of the Bible assigned to that month. During that whole month the Aspirants should read that assigned book at home. The second meeting, of formation, should be with the first volume of Father's writings, which have been excellently translated by our English friend in Florence. The third meeting: should be in prayer with Mass celebrated by one of the 'Advisor' priests. The fourth meeting should be in prayer based on the book of the Bible for that month.
Doing so, there would be strong Bible study as its base, upon which the Community formation could be built with patience (while awaiting the translation of the entire Vademecum/Guidebook). All declared themselves clear and ready to begin. To start with they must all buy the Breviary (which is rather little known there) and begin the Hours of Prayer, the Offices. Then, naturally, we shall see what happens. Repeatedly in Australia I was saying to the Lord, often in moments of panic: 'O, Lord, the Community is yours . . . I am only an instrument . . . tell me if I am doing good or evil in doing this . . . '
I was saying they are ready to begin. So much has been already established, including the three Patrons of the groups. The three Saints are: Blessed Mary McKillop, the only beatified Australian (for Australia at present has no saints, only this beatification, and it was truly right that it should be she who heads the list of our Patrons), St Peter Chanel, who was the first martyr in Oceania; and the Blessed Faustina Kowalska (who, as everyone knows, was Polish, but when they heard no one in Italy had already chosen her, they would not let her go).
Thus, these are the premises. Good will, certainly, Also many problems, not least the distance, which is deplored in cities like Rome or Milan, but what about Melbourne, where to go from west to east one must travel 80 kilometres! (Yes, eighty.) And eighty kilometres in the city, not in the open countryside. But this shall not discourage us.
That They May Be One/ Ut Unum Sint.
Our Julia in Settignano has agreed to translate the Notiziario and its insert into English each month and send it by Internet to Australia, where it can be received and distributed amongst the Aspirants. Not the whole Notiziario will be translated, only the most important parts, and so also for the insert. Thus, given the Italian postal system, the Notiziario will arrive earlier in Australia than in Modena or Sommatino! And we have decided to have a page in the Notiziario for Australia, so that we shall know of their activities, too. It will be a page dedicated to you, and we hope also that notices will arrive from Benin from the Aspirants there, to include in these pages. We will see how this work goes, but it is important that we now understand that we are no longer alone, nor only in Italy. Our Australian friends are at the first step and have shown such interest. We must now work, on the part of all, to achieve this unity.
Before I was leaving for Italy so many asked me to return soon. They also said that they wanted people to come from the First Branch. In this, the presence of Pietro became very important. Often he drew apart, and when I asked him the reason, he would say that he felt that his mission there was to pray that all should be well. But also several times I asked him to give his witnes, and I was not surprised to see how effective he was with them, especially with the meetings with young people, who recognize in him one of themselves, who lives in the world, but who has made the particular choice of Consecration.
Thus, we wait. Naturally in many is kindled the desire to have there a house of the common life; this is even an intention that we place in the heart of God (and in the hands of Mary most Holy); we do not place limits on Providence. Bishop Hart, before my departure, said to me that he would be the first to rejoice in it. I am not certain what will happen with the future developments to this first visit to Australia, but the first testing of the waters is most positive.
Two days after my return, a fax arrived from Australia. It said that during the first Mass of the 'Advisor' priest there were another three entries as Aspirants. We have read in this a sign. Yes, one confirms the other.
Father Serafino
SILVANUS OF MOUNT ATHOS' TEACHINGS
SPIRITUAL ILLUSION
Remember and fear two thoughts: 'You are a saint'; and the other: 'You shall not be saved'. Both these thoughts come from the Enemy, and in them is no truth. You should instead think: 'I am a great sinner, but the merciful Lord loves all and pardons even me from my sins'.
Know that if your thought has the tendency to observe others to see how one or the other lives, that is an indication of pride.
Hold yourself at bay, watch and you will see, as soon as your soul rises up against your brother, your sister, immediately following some thought that is not pleasing to God, then it is necessary that the soul humble itself. If it does not humble itself, the assault of impurity begins. If the souls still does not humble itself, some small sin will come. If at that point it does not humble itself, then will come some more serious sin.
Accustom yourself to cut sins and evil thoughts off immediately. If you forget this and do not stop instantly, then do penance. Make yourself do this habitually. The soul has its habits; and you in your life will do according to the customs you choose to practice.
The evil ones fell through pride; they seek to conquer us through praising us. If the soul accepts this praise, grace abandons us as long as we are not humiliated. And in this way the soul learns Christ's humility. Until we have learned this, our thoughts do not leave our soul in peace, and we are be unable to pray with a pure spirit.
Who would pray with a pure spirit cannot be interested in the news in the paper, nor read freely in what does not concern our spiritual life, especially in what provokes or arouses the passions, and ought not, out of curiosity, seek to know things of the lives of others. All these bring strange thoughts to the mind, which entangle and oppress the soul.
We fall into illusion when we think of being more intelligent and expert than others, even of our spiritual father. Without confession to our spiritual father it is not possible to free ourselves from illusion, because God gives to our spiritual father the power to bind and loosen.
If you see a vision or an image or a dream, do not trust in it, for if it comes from God, the Lord will enlighten you about the proposal. The soul which has tasted the Holy Spirit can not judge from where the vision comes. The enemy gives to the soul a certain sweetness mixed with vanity, and from that it will know that it is an illusion.
The celestial reality is known through the Holy Spirit, earthly things through human intelligence. It is an error that we can understand God with human reason, with science, because God is only known through the Holy Spirit. But if you consider that in the spiritual life you know more than your spiritual father, and omit to tell him what has happened to you, because of this inevitable pride, you will be assaulted with temptations, and this will come about so you will learn.
Combat the enemies using humility. When you see an evil spirit fight against yours, humble yourself, and the war will cease.
If a thought suggests to you, 'Steal', and you assent to it, through this fact you give power to the demon over yourself. If your thought says, 'Eat a lot, even to fullness'. and you eat a lot, so also has the demon seized power over you. and thus, if the thought of each passion succeeds in dominating you, you will become a receptacle for the demons. But if you take upon yourself penance, from that moment they will begin to tremble and will be forced to flee.
Recognize in yourself that pride and arrogance are very difficult. These therefore are some of the symptoms: if you are assaulted by demons or evil thoughts torment you, this means you lack humility; and therefore, even if you do not draw away from your pride, humble yourself. If you are impulsive or, as it is said, nervous, this is a true disgrace. If one suffers an opening to anger or to fear, this illness is cured with penance, with humble spirit and with love for our neighbour and for our enemies.
THREE EXCEPTIONAL VISITS TO THE CASA SAN SERGIO, THE MONASTERY OF ST SERGIUS
During the past month of June we had the joy of receiving at Casa San Sergio, the House of St Sergius, three most pleasurable visits: visits that had long been announced and awaited, indicating that the Holy Spirit wished to make them come about during the same period of time.
On the 7-8 June Father Raniero Cantalamessa was amongst us. Invited last September by Father Serafino on the occasion of the National Eucharistic Congress in Bologna, before going to Cortona for a week of rest and prayer, he had expressed the desire to come and find for himself the Founding Father of our Community. Father Cantalamessa, after having taught a long time at the Catholic University of Milan, from the first years of the '80's, gave himself entirely to the preaching ministry, without sparing his strength, taking it upon himself to respond to the continuous requests of various church bodies; from the annual gatherings at Rimini of the Renewal of the Spirit to the Lenten preaching in the Pontifical House (at the express invitation of the Holy Father), until the recent obligation on television each Saturday afternoon (which will last until next October). Only some examples . . .
The emotion and joy in all of us was indeed great, also for Father who had not previously met him personally. We were struck by his humility and the reserve with which he spent his hours with us, immersed in an interior recollection which, without doubt, sustains him in the frenetic rhythm necessary for his preaching. Monday, 8 June, after the morning Mass and a long conversation with Father, before leaving us he kindly acquiesced to our request, offering us an intense and rich meditation on the mystery of Pentecost, bringing us truly into the events described by Luke in Acts 2. We could appreciate the simplicity of his words with which he uncovered the treasures of the Fathers of the Church with a naturalness that was truly amazing. We have taped the talk and it is available to those requesting it.
[photo
Father Raniero Cantalamessa]
On Wednesday 10 June, Andrea Riccardi, Father Founder of the Community of St Egidius, finding himself here in Florence, wanted to come by and greet Father, whom he had followed and valued through his publications for many years. The Community of St Egidius is a public and international association of lay people, born in 1968 in Rome, thanks to the intuition and charism of Riccardi, based upon the Gospel and of service to the least. Recently he has had the great merit of unblocking the peace treating in different countries afflicted by civil war, for example in Mozambique and Guatemala. He is seeking to do the same in the most difficult situation in Algeria.
The meeting this time was more intimate and involving only Father, who was with Riccardi and other memebers of his Community for more than an hour. We hope that this brief meeting can be the beginning of a rapport between our two Communities, seemingly so different from their external appearance but solidly united from the same motive which began them and which still moves them, God's love for us.
[photo
Andrea Riccardi]
Finally, the third and last visit. On Saturday, 20 June, returning from Rome where he had participated in a meeting amongst the movements and religious communities held in St Peter's Square in the Pope's presence at Pentecost, Father Daniel Ange came to visit Father. Dedicated to preaching and evangelizing, he also is the Founder and Director of a new Community, The Youth of God, which began twenty years ago in France and now has spread into various parts of the world. He knew Father from the late Seventies, here at San Sergio: then, from that brief and fleeting visit, the memory stayed alive in their prayer right up to today, despite their not writing letters. Arriving late Saturday afternoon (being at Pistoia for a meeting and Mass earlier), Father Daniel, visibly moved to find both Father and the place sacred to him twenty years later than that first meeting, he wanted immediately to meet us. In chapel, packed like sardines, we sang to him the Canticle of St Sergius, which is particularly dear to him. Then, thanks to the simultaneous translation of Bernardo (Father Daniel speaks fairly good Italian, but when he can would rather speak his most vivacious and brilliant French), he told us of his interesting life, from infancy to entering the monastery, of eight years as a hermit to the foundation of the Community now led by him, concentrating on evanglizing the young, but with foundational characteristics similar to ours. After his interesting testimony and our questions, Father Daniel asked Father to explain to him our Community and our spirituality.
Father, apparantly absorbed in prayer right until that moment, began with talking of the Canticle sung at the introduction, then opened out in a wonderful synthesis a sort of spiritual testament, with more bedrock even than usual, in just two minutes, leaving all of us dumbstruck. The only person at that point still able to hold up from the impetus of the words was Father Daniel Ange himself, with his typical and original mode of approval . . . A scene to frame.
Then a pleasant and joyous thrust and parry between the two, recalling the memory of their first meeting, closed our intense meeting, at the end of which Father Daniel gave us his blessing (rather special, just as he is . . . ). After a private conversation with Father, Daniel Ange went away, leaving in our hearts a healthy resurgence of true enthusiam and joy, traits which always distinguish that series of events around the Risen Lord.
[photo
Daniel Ange]
For all of us in the Houses of Common Life in Florence this was truly a time of grace: apart from the enrichment of learning of other Communities on the road to the Kingdom similar to ours, we could also read in these events a clear sign of confirmation on the part of the Lord of the vocation we received. It confirms for us in the Fourth Branch, that we have the privilege of living beside Father each day in these last years of his earthly span, but which is also for all of the brothers and the sisters of the other three Branches that in these three days could not be present with us physically. While Father is with us we cannot but be filled with faith and with fortitude from hearing and seeing (1 John 1.1-4) other men of God who recognize his charism and his spiritual fathering, who are enthusiastic and even simply emotional at the encountering . . . as were we the first time. As at our first time we ought constantly return each day to drink from such a source: it is here that the Lord is made concretely present to us, and here that our life is changed . . . And from here that we can draw that interior energy capable of transforming our lives from the writings and all of the recorded words from Father's preaching.
The inheritance is weighty and truly the responsibility is great, yes, . . . but this is perhaps the most beautiful adventure that could happen to us in our lives . . . and we cannot destroy it. And this is the most precious inheritance that we could receive. The Lord gives to all of us the ability to sing with true faith and true joy the marvellous words of Psalm 16: 'For me the lot has fallen in delightful places, and magnificent is my heritage'.
Stefano of the House of St Sergius
OF OUR FOUR SAINTS
ST THERESE OF LISIEUX
ST THERESE OF THE CHILD JESUS IN HER ROLE AS NOVICE MISTRESS
St Therese of the Child Jesus in her Role as Novice Mistress
We thank from our hearts a brother of the Comunity who requested this article from us, responding to an inquiry asking for more information about our four saints, and also in relation to what could be said through the Community itself. This notice gives some passages from Little St Teresa, now Doctor of the Church, on the spiritual formation of the Sisters. She was Assistent Novice Mistress (but in practice functioned as Mistress), and thus has much to say to us, particularly those who are also responsible for this delicate and difficult task of spiritual formation. Each Consecrated person is, in fact, potentially responsible for Aspirants. Thus all ought to read these comments attentively, especially those who at this time are Responsible for Formation or have charge of Aspirants.
We ask indeed that all turn to the editions' articles and contributions on what our four saints say to the Community.
Madre Maria Gonzaga's term of office as Superior ended at the Carmel of Lisieux, 20 February 1893, (she had become Prioress in 1886), and Sister Agnes of Jesus was elected in her place. The office of Novice Mistress came to be assigned to the former Prioress, but Therese was placed at her side, as Assistant Mistress, despite her youthfulness. The task was difficult, Therese knowing this well, and recognizing her littleness, with simplicity she trusted herself entirely to God:
'When it was given to me to enter the sanctuary of the heart, I saw suddenly that the task was greater than my strength. There I placed myself in the arms of the good God, as a little baby, and hiding my face amongst his hair I said to him, "Lord, I am too small to nourish your daughters: if you wish to give them through me what is right for each one, fill my poor hand and I, without leaving your arms, without even turning from you, will give your treasures to the soul that will come to ask me for nourishment. If they find it to their taste, I will know well that it did not come from me, but from you. If instead they weep and find bitter what I give them, my peace will not be troubled, and I will seek to persuade her that this food comes from you, and I will take care to keep myself from seeking another for her'.
Therese brought to her delicate office a vision and an understanding that was almost supernatural.
'You understand that it was impossible for me to do anything by myself . . . You know that the only thing needful was to unite myself more closely to Jesus. I am just a little paintbrush chosen by Jesus to paint his image in the souls of those entrusted to me.
'Prayer and sacrifice constitute all my power. These are the unconquerable arms that Jesus has given me: they can touch souls much better than can words: I have had that experience many times'.
She also brought a profound humility:
'Most beloved mother (Madre Maria Gonzaga), I am a little paint brush . . . An artist cannot use only one paint brush; it is needful to have at least two: the first being the most useful, and is the one with which one colours the background, and covers the whole canvas quickly; the other, which is smaller, is used for the details. You, my mother, represent for me the precious brush which serves the hand of God with love, when you wish to make a great work with the souls of your daughters; I am but the smallest which he deigns to use afterwards, for the details of least importance'.
She had for the novices a sincere love, pure, total, even self-sacrificing, with complete detachment from herself:
'The little lambs sense that I love them with a true love . . . I am ready to give my life for them, but my affection is so pure that I would not want them to know that. With the grace of Jesus, I have never sought to draw their hearts to me. I have understood that my mission is to lead them to God. It seems absolutely necessary to renounce one's own taste, all personal ideas of one's own, to guide souls on the road that Jesus has laid for them, without seeking to make them walk one's own path'.
She turned to her work with vigilant attention, with firmness and, sometimes, even with severity:
'Nothing escapes my attention; often I marvel at seeing things with such clearness!
'One of them is convinced that I read their souls, and that because I have happened to tell them what they themselves were thinking.
'What costs me the most is when I must note the omissions, the lightest imperfections, and wage against these a pitiless war.
'I would prefer many times over to see improvements, rather than these others, but I feel that it is necessary, and it is even necessary that it cause suffering.
'Teaching others, I have learned much also myself.
'I have seen from the first how all the souls have taken on the same struggle, but that on the other hand there is among them a great diversity, for which I have no difficulty understanding Father Pichon, "There are far greater differences between souls than between faces". With some I feel I ought to make myself small, without fear of humiliating myself, confessing to my struggles and problems; and thus, seeing that I have had the same weaknesses, my Sisters confide in me in turn more easily their shortcomings and improve them themselves, and feel comfortable with the fact that I understand them from my own experience. With others, instead. I have seen that, for their own good, I need to have more firmness, and not turn back ever to what was once said, because to abase oneself in these cases would not be with humility, but weakness.
'What would happen if a clumsy gardener did not graft his shrubs well? If he did not understand the nature of each one and would try to make a rose start on a peach. It could kill the tree which before was good and capable of producing fruit. Thus we need to know, recognizing even from infancy, what the good God asks of souls, and favour the action of his grace, without ever rushing it or impeding it.
The Testimony of Sister Genevieve of the Holy Face
'She began by gathering the novitiate each day, after Vespers, for two and a half or three hours. She did not hold conferences in the strict sense of the word; the teaching had nothing about it that was systematic. She read or had read aloud certain passages from the Rule, or the Constitutions or from the collection from the Customary called 'Book of Good Comportment', and then she explained to them precisely what seemed to her necessary. She answered questions which the young Sister posed to her, making note on occasion their shortcomings, and keeping confidence with them all that could interest them in that moment, in relation to spirituality or to the work at hand. I noted her great spirit of renunciation, her patience in listening to us, in teaching us, without seeking any joy or distraction. I remember her unselfishness and the zeal with which she cared for the less gifted novices, always showing them the most profound affection. She respected the souls whatever they were. She had a reply to all our questions and, to make us understand better, she would cite passages from Holy Scripture or recount facts which fix in our memory the truths which she wished to make us assimilate in depth.'
Written by the Sisters of the Community of the Sons and Daughters of God, C.F.D.
FROM THE ASSISTANT GENERAL
THE TIME IS RIPE
Dearest Readers,
This 30 May, the Vigil of Pentecost, in the great hall of the Piazza of St Peter, the Holy Father, John Paul II, officially recognized, before the Church and the world, the movements that were born before and after the Vatican Council, being inspired by the Holy Spirit to realize the Church as Communion and to be as 'a sign and instrument of the intimate union of God and of the unity of all Humanity' (Lumen Gentium 1). I exhort you to read and study the discourse of the Holy Father to relive forever in our memory what God wants of us. In the face of a world frequently dominated by a secularizing culture which stirs up and proclaims models of life without God, these movements 'are an answer, sustained by the Holy Spirit, to that dramatic failure in faith at the end of this millenium'. This recognition made by the Shepherd of the Universal Church marks an epocal turning for the Church and for the world.
The first millenium was characterized by monastic movements. God lived supremely in monasteries, making them flower amongst diverse cultures and civilizations. In the second millenium, because of historical changes, the Holy Spirit raised up first the mendicant Orders, and then, from the 16th Century, the great Orders of Counter-Reformation Catholicism. Friars and monks for a brief time left their friaries and monasteries to evangelize the people, even to the ends of the earth. On the eve of the third millenium the script is entirely changed. Along with positive happenings such as the acceleration of history, of globalization, of the interdependence of people, there are also negative happenings such as increasing secularization, and ethical relativism which fails to integrate the social system or the world of everyday life, leading to social injustice which in turn generates pathology and perversity. This world, which is so complex but also rich in resources, can entrust to the Holy Spirit these local movements and new communities which begin to renovate even the ancient branches of the Church.
The task is arduous and enormous, but the Pope reminds us that the Spirit has raised up these powerful movements to gather us together in unity and to reunite in Christ all things, until their dissolution.
We are called to be the 'tree of life' for all Humanity. 'The passage of the original charism of this movement comes through the mysterious attraction exercised by the Founders upon those who are left to turn again to their spiritual experience'. Great and cyclical is our charism which is based on two pillars, the primacy of prayer and the Community. As Sons and Daughters of God we ought to present to the world of today the prayer of Jesus, the prayer which has a cosmic dimension, one that is historical and human.
In our unity, is the life of God in the midst of this world: this is the Community. St Bonaventure said that the Church is the reciprocal lover. Our work, the life of the family, our social life, ought to be characterized by prayer and Community; a rapport of love with God and Humanity. The power of the movements other than their fidelity to their charism should be in their reciprocal rapport. These charisms are for the good of the whole Church and for the good of the whole world. The trust of the world in these movements derives in the last instance from the fact that we who are lay people live the life of all.
Now I shall give you news of my visits to the Families. In May I needed to go to Bologna for the Council and for the meeting of the Assistants of the Families. The meeting between ideas and proposals helped mature and guide the Community to discern what is best for all. All spoke in the Council, even the newly elected, which is a good sign of communication with the base of the Community.
In June I went to Sardinia. Tanuccia Cubeddu, the Family Assistant, asked me immediately that the visit not be ceremonial but a true meeting with all. Whether in the groups, whether in the assemblies, whether in the committee meetings there was a frank and serious discussion about the life of the Community and of its missionary dimensions. Two years ago returning from Sardinia I came to this conclusion: God's people are everywhere. The Lord has wanted to join together in this Family so many young and intelligent people filled with the desire of entering the life of God through our Community. To all the brothers in Sardinia and to Tanuccia Cubeddu my thanks for the warm welcome and for the enrichment that I received.
In May-June I was with the Family in eastern Emilia. I visited the groups in Argenta and Crocetta di Medicina, I participated in small meetings and large gatherings. A Bologna there is a solid Community. Carmine Ciardulli, the Family Assistant, is co-worker with the committee having responsibility for the groups. I asked Carmine to create a rapport between the committee and the base present at the gathering for comunal and dynamic growth. I thank all the brothers of Argenta, of Crocetta and of Bologna for the welcome and for the magnificant final celebration. I take the occasion to thank the Sisters who helped me with the responsibility of the House of St Joseph: M. Ferrari, A, Maiardi, R. Marri, M. Rucci and T. Venardi. The House of St Joseph is a house of prayer and of study, the study of God present amongst us, in the events of history and of society.
May Most Holy Mary, the Flower of Humanity, who has given us the fruit of her womb, accompany us this summer holiday to bring to us the fruit of all goodness.
With all my heart,
Pino Guarnieri.
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