© Copyright, don Divo Barsotti, C.F.D.; don Serafino Tognetti, C.F.D., Settignano; Julia Bolton Holloway (juliana@tin.it), Fiesole, Italy

COMUNITÀ DEI FIGLI DI DIO/COMMUNITY OF

GOD'S SONS AND DAUGHTERS

NOTIZIARIO/NEWSLETTER

NOVEMBER, 1998

Don Divo Barsotti, C.F.D. Luce e silenzio/ Light and Silence. 12 December 1985

FROM THE FATHER

THE HORIZONS OPEN

In amazement amounting to incredulity I have witnessed a development in the Comunita that it would be folly to hope for. First there was the call from Benin: a brother of ours, who had already worked in that country digging wells for the parched peoples and multiplying his humble services, begged us to come to Benin because the Comunita thus could live its role more concretely in a charity that ought to know no boundaries.

Then there were two sisters from Sri Lanka who wanted to become part of our family. Even more extraordinary was the Australian Adrian's coming, who tenaciously, yet humbly, wanted the Comunita to root itself on his continent and who has lived these recent months in great generosity and deep faith the task of making known and making loved, bringing to birth and bringing to growth, the Comunita in his country.

Little and few though we are, God seems to have opened for us doors to three continents, Africa, Asia and Australia. We still do not know for what end God has chosen us, chosen the Comunita. For what object?

We continue to be dazed and apprehensive: we feel ourselves incapable and above all unworthy of a divine election. And above all we ought even to feel that to doubt is a lack of faith. We have always said that God chooses for his work instruments least capable of responding to his requirements of love. It is one thing, after all, to speak; another thing to experience the as-if-infinite difference of what we are and of what he is asking of us.

Meanwhile in Australia there are already three groups of faithful souls that have begun well, meeting each week in prayer, to meditate on the Word of God and to praise the Lord in the prayer of the Church herself. Amongst the Aspirants we can acount about 60 persons and even some consecrations which assure the life, even in flesh and blood, of the Australian Comunita. One young man from that continent is now with us at San Sergio to test his vocation for at least a year before he would enter the Novitiate for the common life of the brothers.

Just in the past week even the two sisters from Sri Lanka, who have gone back to that country to visit their parents, have told us of more then thirty persons wanting to enter as Aspirants to the Comunita, and while I am writing this circular they telephone me with the news that they have now effected this. And so the two from Sri Lanka will return shortly to Italy with another sister, who already was with them at the time they made their Vows, and of another four young people who will test their vocation to the religious life in the same community.

Meanwhile in Benin they are building the house which tomorrow will be home to the sisters who will go there to encourage the prayer of our African brothers and sisters to a fraternal charity which overcomes all diversity of culture, of tradition, of language.

We do not want to doubt in God. It is He Himself who does these things. For our part we have done nothing more than to assist at what He Himself has been doing. God does not ask work from us, He asks, above all, love; and we feel that God enlarges our heart and makes us be always more brotherly and sisterly, more neighbourly, with all people, of all races, of all cultures, of every country in the world. Only by enlarging ourselves to embrace all peoples can we feel we are truly sons and daughters of God, of this God who loves all and draws all to Him in a dignity that surpasses all dignity.

What can ever bring about differences between people in the incomparable greatness to which God has raised all, making us His sons and daughters, participating in His own nature? We thank the Lord and we ask Him that He not permit that we should delude the trust of so many souls who have sought God and have believed that they can find and know Him in our family.

The Father

(In Italian, simply, in lower case letters, 'il padre')

BIBLICAL INSERT

THE BOOK OF RUTH

It is a little book, of only four chapters, but a text of great religious content, as well as being a jewel from the literary and poetic perspective. The time of its composition is decidedly Post-Exilic, after the rebuilding of the Temple and the reform of Esdra.

We are in the period of Judaism, a time of great purification of religion, but also of isolationism of the Hebrew people from other peoples. In this period together with the Book of Ruth, the Book of Jonah is also published. Two books which, tempering the rigidity of reform, speak of the universality of salvation. Ruth, the Moabite, the foreigner, enters the Davidic dynasty and is great grandmother to David, the first great king of Israel. God chose Israel, but God is Father of all people, of all humankind, the Salvation promised Abraham is universal Salvation. And not only is this universality so destined, but it is also for those who collaborate in the divine plan.

The narrated facts refer to the time of Judges. For this the translations in the Septuagint and the Vulgate collate the text from the Book of Judges and the four Books of Kings (I and II Samuel, I and II Kings), as if to end one period and begin another, that of the Monarchy. In the Hebrew Scriptures, there is a third part, together with the Prophets. In late Judaism it was part of the liturgical reading for the feast of Pentecost.

The book closes with David's genealogy (Ruth 4.18-22) and this is the scope of the author: a foreign woman becomes part of the family from which is born the King of Israel. The story of Ruth and of Naomi begins in the land of Moab, where Naomi sees her husband and children die. One of these was married to Ruth, a Moabite. The aging widow decides to return to Israel to bring to an end her unhappy time in a strange land. Ruth decides to go with her. A choice dictated by pure and simple filial piety, she chooses love; not the voice of blood, nor of land, but out of an emotion of love which moves her. She does not know the God of Israel, and she knows consciously that she will be a foreigner and live on the margins of society. With simplicity and with abandon she always follows her mother-in-law and once they reach Israel, in Bethlehem, she asks Naomi the privilege of being allowed to help her by working, going to glean in the fields of Boaz. This is granted her with favour and when this comes to be known to a relative, who could redeem Naomi's land in a sort of judgement at the gate of the city, he unites the right of redemption to the obligation to marry Ruth. The Law of the Levites, referring to its authorship, derives from the fundamental importance that land and inheritance had in Israel. It was practically everything, as much as the Blessing of God, and often the two were identified with each other. Boaz married Ruth, who gave birth to Obed, father of Jesse.

At a first reading the book remains edifying in its description of a simple, familiar piety and also is profoundly true to the time. Sometimes it breathes the same 'pietas' as does the Book of Tobit. But this would be to reduce it just to edifying reading. The word of God wants to say more to us than that. We are always tempted to refer to its teaching a moral precept, but that is not what we ought to do. God wishes to speak to us today as he spoke then to Israel, to tell us something truly important for our life.

In replying in simplicity and with abandonment to a human sentiment of love, Ruth responds to God. Here is a moment in our life in which we are prompted to respond to God. In that moment, even if we are not fully conscious of Him, nevertheless it is a choice of love which we are invited to make, and who chooses love chooses God.

After this first moment, consciously the pilgrimage begins, which in fact is really simple, humble, of work, of meekness, that is none other than the reply of love, so much so that, little by little, life becomes religious. Ruth confronts a life which is unknown. Nothing is guaranteed, nothing is certain. That is in time, but God does not abandon us and He reveals Himself through His grace. Thus the humble life, the poverty, the ready obedience, acquire true meaning. This life is where all is offered to God. Love, work, children. So it is in the Comunita, the monastic family. It is the time and place to which God has called us, serving Him in many varied meditations. It is the place to which we are called to respond to love. Living life in a monastic mode does not mean to be separated from human life; the religious spirit would say respond to the continuous promptings of LOVE, renewing always that first moment when He spoke to us.

Bibliography: Divo Barsotti, Meditazione sul libro di Rut (Meditations on the Book of Ruth), Edizione Queriniana.

Ed. Domenico Ientile.

NEWS FROM BENIN

OUR ACTIVITY IN COTONOU

The encounters are taking place regularly. There are some absences, but with reasons given. The Comunita dei figli di Dio in Cotonou is slowing making its way to following and discovering Jesus Christ.

In the April encounters we have studied the first chapter of the Statutes, and for the Bible we have presented and explained the first ten chapter of the Gospel according to John. In particular the change which takes place in the following themes - the origin of Jesus Christ - the mission of the Lord - the fount from which we should drink (I am the Life).

In the month of May we studied the second and third chapters of the Statutes and we have read and reflected on the Book of Tobit. In the following month of June we dedicated ourself for the whole time to chapters four and five of the Statutes. These chapters aroused a great interest and a most interesting debate.

July we dedicated to chapter six of the Statutes; we have profitted from becoming more familiar with the fundamental texts of the Comunita.

Bibiane, before ending the July encounter, had the letter read confirming her office as Group Assistant sent by Padre Serafino.

Thank you!

The CFD Group, Cotonou, Benin

FOUR NEW GROUPS

With the Comunita's new year, new groups have come about amongst us. These are the new-born groups and the saints to whom they are attached:

At Modugna (Bari) the group, St Ephrem, has begun. It is the first group to exist in Modugno, and the Assistant is Teresa Campanale. The group was constituted after three Consacrations and new entries as Aspirants, 12 September. St Ephrem, a Syrian deacon and Doctor of the Church, is a saint important for his writings, and also for the prayer attributed to him, which we often recite and which is in the Handbook. His memorial is 9 June.

At Oristano two new groups are born, sign of the vitality of the Family. The names of the saints were decided by Father together with the Assistant of the Family, Tannucia Cubeddu, who came to Casa San Sergio in the middle of September. One group is dedicated to St Mary Magdalen (it isn't necessary to introduce her because she is one of the most important persons in the Gospels), whose feast day is 22 July. The other is dedicated to St Teresa Benedicta of the Cross, the name in religion of Edith Stein, canonized in these days by the Pope. The career of this Carmelite saint is special: from being a Jewish philosopher converted to Christianity, a Carmelite killed in a concentration camp during WWII.

At Milan the group Marcello Candia has begun. Many know the story of this industrialist, who died in 1980, who sold all to dedicate himself to the poor in Brazil, going there himself to live with them in Macapa. Marcello was a personal friend of Father's, who always remembers him with great veneration. The process of beatification for Marcello Candia has begun. We need to note the date of his death, but at the moment we do not have it, and will ask the group Assistant to let us know the day as soon as possible.

We ask all four groups to hold a meeting (if possible, even more than one) on their patron's day, in such a way as to learn more about them and then to prepare a biographical and spiritual profile to send to the Notiziario as soon as possible. We know of other groups starting in other Families, two in the Family in eastern Emilia and one in eastern Sicily, and we are waiting to learn of their patron saints. In the next Notiziario we will give you information of the other emerging groups of this year.

PADRE'S POESIE

MAN

God is made man:
So now how can we know man?

This is not to say he is a prisoner in the world
for who in the world is greater:
free his soul flees
from all bonds, and there is no space nor sky:
his flight itself enlarges
the spaces and creates new heavens.

Time does not close him in
nor in a story more vast
is contained the humility of his life.
The infinite river of days
and the brief act of his death,
sign of his poverty
of an absolute Presence.

One does not tire of abandoning
to a force which itself subjects itself to you
and destroys you,
but in order to free love reciprocally,
in that Man you are

It is in Him that you are saved.

FAMILY LIFE

CASA SAN SERGIO

The most important news of this period is Father's recovery, who seems to have overcome magnificently the trial of the broken leg. Here at San Sergio we have seen him pass rapidly from the wheel chair to the walker, from the walker to the first uncertain steps with walking sticks, then the first uncertain steps on the stairs and then to a more rapid step. Now Father can live a life that is almost normal; he walks a little more slowly at first (not that he was running before), but nothing worse. As for the cateracts, the new glasses are having their effect, and he is beginning, slowly, to read again. Certainly the trials of these months have left their mark, and Father appears more stooped and frail. . . . but as you have read in the preceding Notiziario this has given him a slightly different tone, of a . . . new sweetness.

The assistance of our brothers at San Sergio for him has been continuous in these months, and he has reciprocated with a grace that will remain for ever carved into our hearts. Much is due to physiotherapist Corrado Pelli for having put Father back on his feet, and he was famous some time back for being the therapist for Florence's football team. He came to Madonna del Sasso, and was coached by the San Sergio team. Thank you, Corrado! Father spent several days at Sasso where he went for physiotherapy; for there he could walk more easily than in the narrow corridors of San Sergio. It was beautiful to see Father undergoing all the trials of physiotherapy, obediently as a baby . . . The brothers at Sasso had the chance to joy in Father more than usual, and that also is a grace.

At Casa San Sergio we have had as guests, a young man from Siena, Fausto, and Julian, a young Romanian who is entering as Aspirant. Also the brief visits of brothers and sisters of the Comunita who came to see Father and be assured of his state of health; among them Renato and Antonietta Corroppolo, who came from near San Paolo di Civitate close to Foggia, and two pairs of married couples returning from their honeymoons: Giovanni and Patrizia Gagliano, from Sommatino, and Piero and Maria Pia Calcagno from Brindisi. And another couple descended on us by surprise, a few days after their wedding, Annamaria Cannas and her husband Andrea from Sardegna, who came by to receive the blessing on their marriage . . . A blessing which has had an excellent effect, for the moment that Andrea finished his honeymoon here at San Sergio he became Aspirant. Still on the theme of young married couples, on the 14 September Lorenzo and Consuelo Mini came to us for the anniversary of their marriage. Lorenzo and Consuelo - she, gloriously pregnant - had asked to hold a day of prayer at the mother house in preparation to receiving their first child. After two years of aspirancy, Consecration is in the air . . . During the afternoon a rapid exchange of consultations, a conversation with Father, two telephone calls to the various local responsibles, and the agreement was reached: the day after the two were consecrated. And thus the next day in the presence of their parents, Mini from Livorno and Mimma Livorno/Modena, our two, or rather three, were consecrated. May the Lord grant them all blessedness, young people on their honeymoons and young couples ready to gather up the children the Lord sends to them. To our brothers and sisters of the Fourth Branch, the task of praying for all and obtaining the gift of perseverance.

14 September 1998. Seated on the low wall outside Casa San Sergio, in the warm sun of September, Lorenzo and Consuelo Mini from Livorno (she is in the last eighth month of her pregnancy) discuss with Father details of their Consecration. Behind them, olive trees.

At Casa San Sergio we have had the Australian Peter with us for more than a month, who is sharing in our life. Bernardo is giving him lessons in Italian and gardening, and his progress increases in the language so as to give us openings of communication and friendship.

20 September. The Beginning of the Comunita's year in Florence. We descended on the Salesians for the opening of the year. The retreat had combined purposes, begun by Bernardo, continued by Serafino, the president of the Mass being Father, the conclusion by Bernardo. During the function Bruno, Elena and Gabriele Dini of Florence, an entire family block, father, mother, and son, were consecrated. Also Marilena Falchieri of Bologna was consecrated. Stefano and Annalisa Colzi of Montemurlo, near Prato, a young married couple, made their first Vows of the Second Branch. It is important to underline the gift which God has given of these young married couples, who trust in the Comunita as their guide, expressing this desire with professing their vows in the Second Branch. There were seven aspirants in all, from Pontassieve, Dicomano, Florence and Montemurlo. Father is very happy, and expresses his joy with expressions of sweetness which move us . . .

The days pass, October arrives. And with us is don Francesco Marzocchi from Ravenna, who is with us for a week's personal retreat. Bernardo is ready to leave for Africa. Far away? No. Very near!

From Casa San Sergio we send you all salutations and grettings for a Holy Advent.

The brothers of Casa San Sergio

From the House of St Gregory, Biella:

The brothers of the Casa San Gregorio launch their prized community products: In the photo, from the left: 'Daniele's Handmade SuperHoney' pure honey from San Gregorian bees; red 'barbera' wine, product of the 1997 vintage; from the San Gregorio vineyard, tenaciously cultivated by our viticultural monks; apricot marmalade (from San Gregorio of course), and fig preserves, again produced by the brothers.

AFTER THE PILGRIMAGE

On pilgrimage in France, under the wise guidance of the Virgin where we sought examples and words which could satisfy a little our 'I seek God only', I gathered up three thoughts:

The first, a phrase said by Marthe Rubin to a person who was grumbling about his situation, 'That there be glory to the Father, the Son and the Holy Spirit, is all that counts'.

It is true! It seems so simple, it is enough to be like Jesus, accepting always the will of the Father, who always wishes the best of us.

The second thought is of Therese of Lisieux, and it is a thought of great consolation. 'The Lord loves us for who we are, not for trying the impossible, He loves even our weakness'.

The third thought is from the Cure d'Ars, `The mercy of God is like a raging torrent, carrying all with it'. I want to write that in my heart and never forget it.

Again I need to thank the Comunita that, helped and supported by the Spirit they always succeed in giving rise to the most beautiful sentiments. We left as 54 strangers, we returned in profound communion. Also my husband Giorgio, who left with great reservations, thanks to the special atmosphere which was created, guided by the intelligence of padre Benedetto, found that all was integrated, so much so that at the end we seemed more a community than are communities (Giovanna Andalo).

All had space and it was very beautiful that each one could transmit a little of their spiritual experience to the others. Thus don Benedetto talked to us of Francois de Sales and Jeanne de Chantal, Martino introduced us to the spirituality of Soeur Laboure, and we met with her reality in the foundation Marthe Rubin; Sister Veronica and Guido spoke to us of the little, great Therese of Lisieux, Sergio finally presented to us the Cure d'Ars; but the theme of the whole pilgrimage was the Virgin, who, as a good mother was always with us. At the end a rich collection of what I would have liked to present, but I could not do it justice, the reflections of don Paolo, priest from the Province of Trento, who has solved with intelligence the problems of rapport between parishes and communities, concluding as the gifts of the Spirit are diverse but all necessary for building the body of Christ, thus parishes and communities should learn to be complementary to each other. Let us hope that this is prophesy!

Nikopeja, Venice

We have followed Father's progress and prayed and are still praying for him that he can always become more and more recovered in health.

Silvana Cassamagnaghi

STORY OF SOULS WHO 'SEEK GOD ONLY'

Florence, 20 September. A profound silence, an undeniable sign of true contemplation, reigned in the Chapel of the Institute of the Salesian Father, the place chosen for our monthly retreat, when I entered the chapel with my parents and we were submerged in a tempest of emotions never before experienced, because in that day we were to be consecrated 'totally and for ever to the service and praise of the word of God incarnated through our love in the Comunita dei figli di Dio'. The suggestive and eternal notes of the 'Veni Creator Spiritus', one of my favorite Gregorian chants, introduced us quickly into an unforgettable atmosphere of prayer, soon afterwards witnessed in the reciting of the four Prayers and with Lauds.

While I prayed, thanking the Lord from my heart for all the love which the Comunita has always known how to show in my meetings and those with my parents, despite our neglect which too often draws us away from Him. The Consecration in the world was looked askance by me, even after several years of enthusiastic 'hidden' participation in monthly retreats, then followed even by my entry as Aspirant, while my parents, who from the first were with me and listened with great amazement to Father's sermons, had desired to enter as Aspirants with me. Consecrated persons seemed above human strength, but it is necessary to push oneself into an intense communion with God and with brothers and sisters to live the true charism of the CFD in the perfection of charity. The greatest emotion was when we had to promise to give our whole life to the Lord, the moment in which all our little or great poverty, all our anguish, all bitterness is dissolved in the transcendant covenant with the Lord. A few moments before Father, our neighbour even (we are Pisans too!) had revealed how from the Scripture reading emerged the theme of Christian love, which transports us within towards God, as much as is essential so is it universal, which lives in each contemplative soul. I was moved because Father had spoken in the Franciscan spirit of the amazement provoked in him in contemplating of the luxuriant nature of Settignano. The Lord has made me meet , since I was a baby, so many spiritual guides: Mother Antonietta, my former Catechist, who had introduced me to the Comunita and became my godmother, padre Bernardo, my spiritual godfather not only in these circumstances, and all the brothers and sisters of the common life. We have no other armour for combatting today's evil than prayer, from which spring the words of the Canticle of San Sergio of Radonez, that we are now consecrated and ought to take up the task of achieving in our life.

Only thus do Dosteivsky's words become real: `Make me understand, Lord, that Paradise is within each of us, it is here and now, hidden even within me, and that I wish it to be the same tomorrow, to begin and to last all my life.'

COMPLIMENTS UPON RETURNING SAFE AND SOUND

After an absence, one's own house is a Paradise. All upon returning have this sensation in the same way. The same thing happens when, after a distraction, we turn our attention to the interior life.

When we are in our heart, we are in our house. When we are not in our heart, we become homeless.

It is above all, this which ought to trouble us.

In the beginning of September Father received an invitation to come to the Abbey of Rosano (Florence) for a meeting with the Mother Abbess. Here is a fleeting instant of the encounter (they allowed Father to enter the enclosed abbey's cloister). Father is always being sought after!

AUSTRALIAN CORNER

We greet you all in the love of the Blessed Lord and assure you that as we meet and pray you are all remembered. We are becoming one family with a responsibility to reach out, one to the other. Photo 1: Maurizio and Stephanie Modesti at the Mete home Mass.

This is what we are finding within our own small comunita', a reaching out is taking place with that sense of wanting to be together being evident. We hear comments that show us that we are now no longer people meeting in prayer, but people who meet in prayer who want to be with each other in Love. Yes, His love is very much at work. Our people look forward to our weekly meetings with Val Dale, her daughter Jane, Teresa Liddell, Anne O'Gorman and others travelling anything up to 25 kilometres to get to their meetings. Now, don Serafino knows what this means, for distance is different here as Melbourne is a vast city and to traverse that sort of distance could take anything over an hour. Then there is the getting home. And the story of Teresa, again, as she leaves to visit her daughter and family in Broome which is located in the North West extremities of our huge continent. A journey that will take four days by car. We have a photo of don Serafino walking around Melbourne, that is bad enough. But to go to Broome walking would probably take about 12 months. Teresa loves the comunita' and often shares that with us. Her 'promise' though is to pray for us every day while she is away.

Photo 2:Carmel, Peter, Terri and Adrian at the airport to farewell Peter.21 August 1998

Many things have happened over the past few months with our greatest asset being the obvious willingness to share. Our groups have settled in to a regular pattern of weekly prayer and we follow the outlines as shown us in the handbook. In our meetings, especially those times when we share our reflections concerning the Bible passages, many interesting things are emerging. Deep and meaningful statements that are of benefit to all. This aspect we encourage with the result that all willingly participate. We try to spend the first forty minutes of each meeting in prayer and meditation. Then twenty five minutes on Bible reflection after which we conclude with Evening Prayer of the Church. Prayer is so vital to our success. A lot of the aspirants are now not only praying the aspiranti prayers but the Divine Office as well. A good number also attend daily Mass. We are very blessed to have these people with us.

We have three groups, with a fourth to come into existence soon. The first group, the Pascoe Vale Group, is under the patronage of Blessed Mary McKillop, Australia's only 'Saint.' Her cause for canonization is proceeding at the moment as we believe the necessary miracles have been obtained. The group has about fourteen members under the control of Domenic Mete, ably assisted by Matthew Bishop.

Photo 3: Domenic and Pietro during his visit.

Matthew will not be with us much longer for on the 22 November he is to enter the comunita' to study for the priesthood. He is a wonderful young man, full of vitality, energy and the 'impishness' of youth. We ask your prayers for him as he will find it rather difficult at first as his Italian is very limited. We have been told that all at San Sergio and other places are trying to come to terms with the English language as they prepare to accept him. This group has regular attenders which is most promising and gives them a solid base from which to work. From this group have come the first two to go to join the comunita'.

Photo 4: Brian and Carmel

The second group, the Coburg group, is under the patronage of Saint Peter Chanel, the first Saint and Martyr of Oceania. It is led by Brian Miller assisted by his wife Carmel. This group had the greatest difficulty in getting off the ground but we never wavered in our belief that it would so that now it is flourishing. It has a solid sense of togetherness and all are willing participants. Brian and Carmel are devoted members of the comunita' and we rely on them for much support with Carmel being our Notizario expert, e mail depot and feeder of a certain consecrated person who calls there.

The third group, the Hawthorn Group is under the patronage of Blessed Faustina. The leader is Caroline Fernandez assisted by Adrian Pervan. Soon he will move out of this role and allow Terri Fusillo to fill the position. Out of this group recently came the first two all Australian Consecration act. Well not an act but we saw an all Australian cast. If you are ever at San Sergio ask don Serafino to show you the video of the event. A most important occasion for truly the universality of the comunita' was seen for the first time. Like the other groups we see here a wonderful sense of unity, again born out of love for the Lord. From this group will probably come the first young girl to join the comunita'. Prayerfully others may follow?

Photo 5: Caroline and Brian at the airport.

The night of the Consecration of Terri Fusillo and Hidijawati (Didi) Satijahardaja was a wonderful occasion for all. Many felt a sense of the Holy Spirit in action as we witnessed this event. Father Fitzpatrick delivered a thought provoking homily and his acceptance of both Terri and Didi on the behalf of don Serafino was done with much dignity and reverence. So we are now three consecrati in Australia with another two to follow on 29 October. Matthew Bishop and Vince Vella. Please keep them in your prayers.

Photo 6: Didi and Terri

My dear friends we will sign off from down under now. Remember if any of you are coming down our way get on touch with don Serafino for addresses. You will be most welcome to drop in. Meanwhile we greet you with the love of the Lord and His Blessed Mother and pray that we may all continue to grow in His love and be witnesses for Him.

Adrian.

LIGHT ON MY PATH

PRAYER

For those who think, God is an object. For the one who prays, God is the subject. What we want is not to know Him, but to be known by Him: we do not want to express judgments for Him, but to be judged by Him, we do not seek to make of the world an object of our mind, but we should make it so that the world is placed before His eyes, to augment his knowledge, not ours. We do not try to open ourselves to Him who rules all things, rather that he shut the world up within us.

Prayer is the human approach to transcendence. It has the sublime appear to us, initiating us into mystery. Will allows great reality, but not always so that it can be controlled. The will to pray opens the doors, but what enters is not fruit of its own force. The will is not a creative faculty, but assists, is the servant of the soul. It can liberate creating powers, but is not itself able to generate them.

The inclination to prayer is not yet prayer. Strength and the ever more profound quality of the soul have need to be set in motion because prayer can be long. Prayer is to make oneself strong, to bring together perceptions, will, memory, hope, feelings, dreams, all that which moves in us to a unique melody. The heart of prayer is not the words which we say, the actions of our lips,: it is in the way in which we respond to the contents of the words. We need to take into account that we are standing speaking beneath His eyes. At the centre of prayer there is no 'I'. We can pass hours and hours meditating only on ourselves, or be left agitated by a most profound sympathy for other persons, fellow travellers, without the prayer being achieved in any way. Prayer breaks through when the heart is turned completely to God, to His goodness and to His power. It means for the moment letting go of our things, of ridding ourselves of all thoughts turned only upon ourselves. This is the art of prayer. The sentiment which becomes prayer is the moment in which, forgetting ourselves, we become conscious of God. When we take into consideration the conscience of a man who begs, we discover that he is not concentrated on his own needs, but upon something else that is outside of his own 'I'. The thought of personal need is absent and only that of divine grace is making its way through his mind. When we implore God that he give us bread, there is at least an instance in which our mind is not thinking of our own hunger or of the food itself, but of the mercy of God. That instant is prayer.

The principal objectives of prayer are thus to move God, to make Him participate in our lives and become interested in these encounters. What does praise signify if this preoccupation becomes the object of our own begging. Worship is an act of interior accord with God. Only when we are certain of His suffering together with us and through us is it possible to return to our prayer. Praise is to feel with the heart of God: prayer is to let Him feel what is in our heart. In prayer we establish a living contact with God, amidst our concerns and His will.

Prayer is spiritual ecstasy. It is as if all the vital thoughts in us would explode our mind violently making it flow like a torrent towards God. A single uniting force which penetrates us setting free all our longings for the highest things from the prison of the soul. We seek to know that our lives are His affair. We begin first to let go that the thought of the divine occupies in our mind, recognising His name and entering into a dream with open eyes that makes pass in front of them beauty and peace, to lead us from sensation to thought, and from comprehension to adoration.

(From Abraham Joshua Heschel, L'uomo alla ricerca di Dio/Man in Search of God, Ed. Qiqajon, Bose.)

HOW TO STAY ATTENTIVE TO THE PURITY OF HEART?

The story of Paradise, said the Fathers, is repeated each day. Our heart, created by God, is a Paradise into which the serpent seeks to introduce itself in the form of wicked thoughts. But he cannot enter without our consent, because evil is born out of deliberate consent. This consent is not always given suddenly. The Fathers of the Sinai School elaborated a psychological description of the process.

1. The first stage is suggestion, a simple idea of evil.

2. Then comes the conversation, the colloquy with the suggested idea, such as Eve made in the Earthly Paradise when, instead of repulsing the serpent, she began to talk with him.

3. Then follows the struggle, because the soul seeks to free herself from evil thoughts.

4. Tired of battling, it comes to consent to the evil.

5. When one so consents, often there follows an addiction, an evil habit.

For the peace of one's conscience, one needs to know that the true sin occurs only at the fourth stage, with the consent. But the preceding stages disturb the tranquility of the heart.

How can we avoid the suggestions to evil? It is impossible, say the spiritual authors; in each place and in each moment we are exposed to evil thoughts. But we can learn the art of stopping them quickly (not making Eve's mistake of talking with the evil one). As it is said in the spiritual writings, we need to place in front of the door of our heart an angel with a flame of fire who chases away every serpent that comes into sight. The angel is called 'attention', and the sword are the scriptural texts ready in the mind which contradict what comes to be suggested by the devil. Thus did Jesus Christ Himself do battle with the suggestions to evil, when he was tempted by the devil in the desert (Matthew 4.1ff).

The Fathers called this practise 'antirehesis' (replying), and learned the Scriptural texts adapted to repelling each temptation. Such a practice was later simplified into the Jesus Prayer (Lord Jesus Christ, Have Mercy Upon Me, A Sinner). The invocation to the name of Jesus is, as they were saying, a strong armour to put to flight all demons. As soon as an evil thought presents itself, respond with the brief spoken prayer and it will chase it away.

From Thomas Spidlik, Pregare nel Cuore/ Prayer in the Heart, Ed. LIPA.

FATHER TRANSLATED INTO JAPANESE

It doesn't happen to many authors, particularly not to those writing on Christian spirituality, to see a translation of one of their books into Japanese. But this is what Father has happened to see, without his having done anything to have this work undertaken.

In the month of May the work of translating one of his books was finished, a work which took four years by a Japanese nun who lives in Italy. The text is 'Dimensions of Charity'; which in Italian is edited by Rusconi. The Italian Notiziario presents a page of the Japanese, which would be rather difficult for most of us to understand!

We are proud to see Father's thoughts translated into Japanese, a culture which he has always loved. Not only is the source of our pleasure because of the prestige, but above all because we wish to see with this translation what will be the response of this oriental people, recognizing similar bonds and affects.

A particular 'thank you' goes to Sister Aiko for her labour. We pray that this book therefore can be read by many Japanese brothers and sisters, and do the good that it proposes. Only then would Father be truly happy, and with him all of us at CFD.

1998 GATHERING

THE HOLY SPIRIT AND THE VIRGIN MARY

Nikopeja, Venice

'No grace of God can come to the soul without the mediation of Mary' (Divo Barsotti). The greatest and most decisive effusion of the Holy Spirit came with the Virgin Mary thinking of God from all eternity through the realization of His plan of salvation. Already in the Old Testament the Holy Spirit was spoken of. One reads in Joel, 'And after these things I shall pour my Spirit upon all mortals. Your sons and daughters will prophesy, your old people will dream dreams and your young people have visions. Also, in those days I shall pour my Spirit upon slaves, men and women' (3.1-2). But in Mary it comes like an explosion of divine life that will result in a rebirth, a total renewing of all humankind and of all history. To achieve this, though, a creature was needed who would be above all the others in obedience, and at the same time not different from ourselves. Because Mary was created immaculate, that is preserved from the muddy clay into which we fall with such frequency and ease, she could receive with the greatest readiness the Spirit of God. The Angel Gabriel could justly greet her as 'full of grace'

Father teaches in his book, To the School of Love, that 'The Holy Spirit ought not to be identified with the soul; the Holy Spirit which lives in us is as a light which illumines and which transforms, acting with his gifts upon our strengths, which grow in power, in capacity.' Maria in the Magnificat, with any trace of vanity, of arrogance, of rebellion, proclaims herself the humble servant of the Lord. Because of her humility she is chosen to become the 'Mother of the Lord' and these three titles place her decisively against Eve's presumption. Totally obedient in all to the Holy Spirit, she lives in the hidden life of people of her day; in a city, Nazareth, of no importance, in a populous place; wife of a carpenter of the House of David.

Of the Evangelists only Luke refers to the Annunciation of the Angel to the Virgin and tells of the birth of Jesus. Matthew adds the Adoration of the Magi, the Flight into Egypt and the slaughter of the Innocents and of the presence and sending of Joseph. It is Luke who refers to the greatest number of words spoken by the Virgin and from which we can deduce that she lived in continual obedience to the gifts of the Holy Spirit which are not 'seven' (which indicates fullness), but seventy thousand times seven, as many as are the powers of the soul which are needed to be carried to God, supported by Him. We are like a harp upon which the finger of the Holy Spirit draws sweetest melodies' (page 62).

The human mind cannot penetrate into the depths of the mystery of God, but through the gift of the intellect. Mary gathers the message of the angel and brings to her cousin Elizabeth that message to which she responds with the Magnificat. The Holy Spirit is the love of the Father and of the Son, and encloses and illumines her while assisting the needy parent with His presence. Thus at Cana, later, she intervenes to take away the awkwardness of the spouses left without wine. And it is her attentive eye which sees the situation of need and seeks to help and overcome it; touched by the love of God with the gift of wisdom, which makes her conscious of the usefulness, of the need, to use certain goods as means for going to God as at Cana, at the beginning of his mission, Jesus working the first miracle through the intercession of Mary, and the first disciples believe in Him.

The Gospels do not give other words by Most Holy Mary, but refer to some episodes which can reveal the varied states of her mind and how little by little and with weariness will mature in her the knowledge of a Son who is truly extroardinary and difficult to understand. After presenting him in the Temple, Luke writes that 'the father and the mother marvelled at the things that they were saying about him; (2.33). The marvel is a gift of the Holy Spirit, precisely of the fear of God, not the fear which separates one at a distance, but that which arouses reverence and admiratiion through which one overcomes infinitely our intellectual incapacity. And the Virgin before the mystery of God who gathers her to him, after the revelation of the angels and the visit of the shepherds, 'was turning over all these things, meditating upon them in her heart' (2.19). Mary progresses with rapid steps to sanctity: in her contemplation, in confronting scriptural texts, and prophecies of the past with the coming of what they testify; in keeping alive the memory that one day will be fulfilled; hope, clung to while waiting by the people, is enlarged in her in seeing the first realization, her reflections on the mystery of salvation are full of faith and open to the charity which saves. But the road is long and difficult.

There is another passage which shows this. At the age of twelve years old Jesus was found, as during each year, at Jerusalem for the Passover and fulfilled a mysterious prophetic act, remaining in the Temple, unknown to his parents who searched for him in anguish for three days. At finding him his Mother reminded Him discreetly of parental rights, 'Son, why have you done this? Here, your father and I, in anguish, were searching for you.' The reply seems enigmatic. 'Do you not know that I was about my Father's business?' But they did not understand his words' (Luke 2.48-50). Mary was not yet ready to understand, to grasp completely, the divine mystery, but she treasured the words of the Son in her heart and meditated upon them, awaiting the light of revelation. The episode concludes with great serenity and peace amongst the three: 'He then left with them and went back to Nazareth and remained under their direction. His mother pondered on all these things in her heart. And Jesus grew in wisdom, age and grace before God and people' (Luke 2.51-52), thus Jesus grew in wisdom, in contemplation of the Father, in sweetness, in joy, in peace which rejoices in this gift of the Holy Spirit.

After the wedding feast of Cana (John 2.3 and following). one does not hear Mary's voice any further, but she lives intimately united to the mission of her Son with an invisible and mysterious presence in contemplation and total abandon to the will of God as the gift of piety which the Holy Spirit always poured more abundantly upon her soul. The three synoptic Evangelists named her with Jesus' family: 'Your mother and your brothers are outside and want to see you'. But he replies - 'My mother and my brothers and sisters are those who listen to the word of God and put it into practice' (Luke 8.20-21). We can imagine the feelings of Mary suspended between her faith in her Son and the imposing of relatives who believe in Jesus beyond herself. Luke refers also to the praise of a woman who was struck by the words of Jesus: 'Blessed is the womb that bore you and the breasts from which you took milk!' (11.27). But even this time it is the Jesus' mission which prevails over his filial sentiments.

The last appearance of the Virgin is completely bound to Calvary (John 19.25-27). It is not difficult to imagine with what force the Sorrowing Mother woudl have received the Holy Spirit; all the suffering of her Son and the human ingratitude doubtless caused to grow in her the capacity to receive the gift of strength to the greatest extent.

Finally we see her in the Upper Room with the Apostles 'assiduously together in prayer' (Acts 1.14). She is now present and guides the Church which has come to be born in the solemn effusion of the Holy Spirit on the day of Pentecost.

One reads in Father's book (Maria nel mistero del Cristo/ Mary in the Mystery of Christ, ed. O.R.MI): 'The grace which comes to be communicated to the world passes through Mary and through her we come to possess it. Thus we live our rapport with Christ only if we are united to her, participating in the mystery of her divine maternity which makes her even mother of the Church, that what the Virgin comunicates to us is the participation in what she has received' (pages 101-102).

Bibliography

From Father's Books:

Lode alla Vergina. Inno Acathistos alla Divina Madre/ Praise to the Virgin, Acathisthos Hymn to the Divine Mother. Ed. O.R.MI.

Maria nel mistero di Cristo/ Mary in the Mystery of Christ. Ed. O.R.MI.

Una Madre tra noi. il messaggio della Madonna/A Mother Amongst Us: The Message of the Madonna. Ed. Il Messagiero.

Padova - Alla scuola dell'amore. Turin: Ed. L.D.C.

Alla scuola di Maria Turin: L.D.C.

From His Talks

Il mistero della Chiesa in rapporto con la Vergine/ The Ministry of the Church in Relation to the Virgin. Florence, 5 December, 1965.

Maria SS., Madre e sposa del Cristo, tipo di tutta la Chiesa e di tutta l'umanita: Most Holy Mary, Mother and Bride of Christ, Type of the Whole Church and All Humanity. Viareggio, 8 October, 1968.

La Vergine: il nulla che si apre ad accogliere il Tutto di Dio/The Virgin: The Nothing Which Opens and Embraces All of God/ Florence, 15August 1973.

Che cosa implica per noi il possesso dello Spirito in ordine all'unione con Dio/What Does the Possession of the Spirit in Union with God mean for Us, Padua, 6 June 1976.

Iolanda Pifferi

REFLECTIONS ON THE GROUPS' ENCOUNTERS

The first Christians were 'assiduous in listening to the teaching of the Apostles and in brotherly love, in the breaking of bread and in prayer' (Acts 2.42-46), They were assiduous in meeting together, because they placed God and brotherly love in the first place.

Also the Comunita, in its little way, wishes to live the assiduousness of listening to the teaching (catechesis and spiritual formation), the assiduousness in fraternal union (the group encounters and brotherly/sisterly love), assiduousness in the breaking of bread (the Eucharist), and assiduousness in prayer. If that of the Acts of the Apostles was the first Christian community (not of Trappist monks, but of married men and women). so also the succeeding communities ought to be similar and have the same characteristics.

EACH DAY: This is what one meets immediately each day. Evidently it is a push, a spring which brings each one to the others, and in the same place. This spring can only be the Holy Spirit, which magnetizes men and women into unity, making them test the joy of finding each other. We in fact willingly find there taste and attraction where we find joy, love, charity, the climate of love. The first Christians had to have had this love, which they would have felt pushing them to find this everyday.

LISTEN TO THE TEACHING: One doesn't grow unless one is nourished. Faith, said St Paul, depends on listening to preaching (Romans 10.17), and therefore if there is a crisis of faith it is as much as to say there is a crisis of listening. In the groups' encounters we intend to listen to the Lord who speaks through His Word (Holy Scripture), through the Magisterium, and the words of Father, through the brothers and sisters.

Each of us is the sum of what is taken; we ought to choose; the world beckons us with its visual paganism (much through the mass media), Christ and the Church speak a different language. 'If one loves the world, the love of God is not in him' (1 John 4.20).

IN BROTHERLY/SISTERLY UNION: Charity is not an optional aspect, certainly a vague concept, but it is concrete and generous love towards people of flesh and blood, who are what they are (with limitations and defects). We are not each chosen by the other. The Lord has chosen us. But this is truly beautiful, because it gives us a way of coming out of ourselves to encounter others in its reality.

The groups' encounters are undoubtedly the place of love, and if it is not there, it ought to become so. 'Who does not love his own brother whom he can see, cannot love God whom he does not see' (1 John 4.20). It is love which makes the encouters joyful. Not euphoric joy or merriment, but quiet, intimate and profound joy, which comes from the love of the neighbour, the brother, the sister, of being with him loved again, with sweetness, piety and respect.

IN THE BREAKING OF BREAD AND IN PRAYER: The group meeting is not a reunion amongst friends in a club, nor a friendly conversation on important topics, but it is a religious act, a sacred time, which ought to be clearly evident. 'Wherever one or two are gathered in my name there I am in the midst of them'. The Lord is thus certainly the first present. This house therefore becomes the temple, this room the tabernacle.

When beginning the encounter keep from it all those things which are not to enter there.

The Assistant of the group should always prepare for it seriously and anticipate all things, taking care that all the consecrated persons are responsible and feel themselves to be active members. No one is to be passive in the group. For this motive one ought not to refuse the burdens which can be trusted to the group (unless naturally there are serious reasons), whether it be the charge to prepare an encounter, or some other thing. Each thing is a service, and the saying 'I am not worthy . . . is a fear which can be overcome with a simple act of abandonment and trust. This point is very important: that in the group there are some who only talk and some who only listen, for all are equally obliged to listen and to speak, because each has gifts from God for the common good.

SPIRITUAL EXERCISES: A house is constructed well if all work together and in agreement. Even so the faith at times can be costly, but it is only the faith and the constancy which permit the Lord to carry out to completion the building of the house. The consecrated person knows that the 'I seek God only' passes through the Comunita's dimensions.

It is fine to be able to find ourselves together and what we do to do it well. 'Hurry, hurry, hurry' has become the dominating word of our time. Let us at least decide that the encounter at least last, and not be present with one foot ready to start tapping and the mind to turn to a dozen things one ought to do afterwards . . . Calm is one of the dimensions which can be recovered (together with patience). 'Give to Caesar that which is Caesar's and to God that which is God's,' - and time is of God.

Let us therefore go to the meeting with hearts open to prayer, being concerned for absent members, the shut-ins, the sick, those who have some difficulty. Let us be attentive, participate and make suggestiions, taking on tasks with seriousness that we come to be entrusted with, loving our brothers and sisters, our neighbours, with joyous simplicity, praying constantly for each other, greeting new members as a gift, thanking the Lord always for all. In this way our meetings shall be positive, attentive, and above all fruitful.

SPEAK ONE WORD TO ME

MARY'S SECRET

If you want the Holy Spirit to break your heart, you have only to pray that He give you his light, a little like the light shining through a glass which makes all the stains appear. I want to indicate to you a road that will lead to the refining of the heart through the power of the Holy Spirit. I have not invented it but I have received it from St Louis Grignion de Montfort. He says in part, 'When the Holy Spirit finds the Virgin in the heart of a person, run and fly there!' Why? The reason is very simple. Mary at the foot of the Cross had her heart broken with sorrow, not because of sin, but because of the infinite love of God revealed in the pierced heart of Christ, who had preserved it from sin.

You ought therefore to pass through the Virgin: she is the end of a road where for you a part of the heart is broken in sorrow. Outside of this heart in pieces there is no health, no experience of God, no friendship with Christ, no consolation of the Holy Spirit. If you do not weep for your sins, you know nothing of merciful Love, nor of the tenderness of Jesus, nor of the consolation of the Holy Spirit. Contemplate upon Mary at the foot of the Cross: have your heart be pierced and broken. Simply repeat without tiring these words of the Hail Mary, 'Holy Mary, Mother of God, pray for us poor sinners'.

Sweetly, because that is her way, you will enter this pilgrimage of conversion. I do not say it will be without suffering, but it will come about with a sweetness: it is the 'anointing of the Cross' of which St Bernard speaks. The harder you are, the more the Spirit will have to repeatedly beat you to render your heart into pieces and powder. Then he will help you making your heart one in prayer to Mary. If you pass through her, you will perhaps be amongst those, somewhat numerous, who quickly leave this behind to seek a higher temperature.

Through this, request that the Spirit to inflame you and to carry you to a state of incandescence, as if you were a sword blade of iron immersed in fire. The Fathers often used this image.

Take care not to defend yourself against the Holy Spirit. If you feel the love of the Father moving about your heart to penetrate and invade it, you could tend to be standoffish, as if afraid of all great love that so presents itself to you. You know well that if you offer the tip of the finger it will take the hand, the arm and all the rest. So go about as if you had nothing to do with him, which is to still have a tiny corner of your heart to call your own. Do not expose yourself totally to the power of this love and what it says to you in a way that is unknown: "You interest me, I want to have a relationship with you, but I want still to preserve intact my heart". If you could expose yourself now to the Burning Bush which burns in the Blessed Sacrament, your heart would melt and would be liquified. But it is not in mortal logic to be able to comprehend this act of faith in the power of the love of God.

If you pray to the Virgin, she will inspire you with this faith, because she knows the heart of God well, and the hardness of your heart, which you do not know. Suffering is now already the first step toward freedom. Mary has the secret of this transition, because she is aware of God. Go forward in prayer in this Marian road which breaks the heart and preserves it from hardness.

The rosary is a way to consecrate time and enter into the road of trust, so that the heart broken by sorrow will free you. Have you noticed the end of the strophe of the hymn, "Veni Creator" insists with strength transforming your weakness? "Come to strengthen our bodies in their weakness. Give us your eternal strength".

When struggling alone, you lose nine tenths of your energy in a sterile war: even your body is worn out and knows well when to give in to temptation because your body cannot fight it any longer. You are on an evil path and all the useless energy is wasted satisfying your own self love. Fight instead the good fight of prayer and supplication: then the strength of the Spirit will descend upon you, will reinvest you with its force and you will be capable of doing what the martyrs and Father Kolbe did.

He gave his life in exchange for one condemned to death, and after a few days in the bunker, from hunger, the condemned men burned so with the folly of love that the butchers begged them not to look at them, for they were all shining in glory. But you might say, "It is admirable, yet cannot be copied. I lack the capacity to do what Father Kolbe did".

And also I am like you. But not only did Father Kolbe not rebel, but just his presence was enough for his companions not to revolt and not to go mad. They sang canticles, while Father Kolbe talked with them about the relation between the Immaculate Conception and the three Persons of the Trinity. Not only did Father Kolbe have strength but also the whole group. With a heroism that could be the sacrifice of his life, but he alone could not have made it possible for his companions to sing in such atrocious conditions, at the point of death. What is truly needed is the power of the Spirit - what Paul called the power of the Resurrection - to fall upon them to transform them. Father Kolbe belonged to the race of the 'Fools for Our Lord'. And for this he lived his Pentecost at Auschwitz.

You who pray, give your heart to God, your heart which you love, that with which you love your children, your father, your mother, your friend, your benefactor, the heart which knows the sweetness of a love pure and sincere!

From 'Seeds of Russian Spirituality'

It is needful to want to do great things in the service of God, and not be content with just a mediocre goodness.

St Philip Neri of Florence

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