{:mt}Loppiano, Il-Ħamis 10 ta’ Mejju 2018
Għeżież Ħuti Isqfijiet,
Awtoritajiet,
u intom ilkoll,
Grazzi tal-merħba tagħkom! Insellmilkom ikoll, insellem lil kull wieħed u waħda minnkom u nirringrazzja lil Maria Voce għall-introduzzjoni ċara tagħha ….. kollox ċar ħafna! L-ideat tagħha huma ċari tassew!
Kuntent ħafna li llum ninsab fostkom hawnhekk f’Loppiano, din “il-belt” ċkejkna, magħrufa fid-dinja għax twieldet mill-Vanġelu u trid tmantni ruħha bil-Vanġelu. Dan hu li jwassal lil ħafna li huma dixxipli ta’ Ġesù, u anki oħrajn, ħutna ta’ reliġjonijiet u konvinzjonijiet oħra, biex iħarsu lejha bħala belt magħżula u ta’ ispirazzjoni. F’Loppiano kulħadd iħossu d-dar!
Xtaqt li niġi nżurha għax, kif kienet tisħaq is-serva t’Alla Chiara Lubich – li ġiet ispirata biex twaqqafha -, din il-belt trid turi l-missjoni tal-Knisja llum, dik il-Knisja li jitkellem dwarha l-Konċilju Ekumeniku Vatikan II. U nħossni tassew kuntent li nista’ niddjaloga magħkom biex inkompli nħeġġeġ ħalli, filwaqt li tagħrfu l-pjan t’Alla, il-proġett ta’ Loppiano jkompli jkun ta’ servizz f’din il-pass ġdid ta’ xhieda u tħabbira tal-Vanġelu, li għalih l-Ispirtu s-Santu qed isejħilna llum.
Tifhmu li jien il-mistoqsijiet kont ġa nafhom! U issa ser inwieġeb għalihom. It-tweġibiet jinsabu kollha hawnhekk.
L-ewwel mistoqsija
L-għodwa t-tajba Santità! Għadna kemm smajna lil Maria Voce titkellem dwar il-liġi ta’ Loppiano: l-imħabba lejn xulxin, il-Kmandament il-Ġdid tal-Vanġelu. Matul is-snin, din il-ħaġa ħadnieha bis-serjetà u fittixna li dan ma jkunx biss impenn privat imma li jkun ukoll impenn kollettiv, ta’ kulħadd. Fittixna li Loppiano tinbena fuq dan l-impenn tal-imħabba lejn xulxin; tant hu hekk li fl-1980, snin ilu, meta konna xi ftit aktar żgħar fl-età u kien hawn ħafna nies – li llum qegħdin hawn – Chiara kienet ipproponiet li jsir patt, patt tassew: jiġifieri li dan l-impenn jinkiteb u jkun iffirmat. Dan il-patt inġedduh kuljum u nipproponuh anki lil dawk li jiġu hawn, ukoll jekk jiġu għall-ġurnata, għax b’hekk biss wieħed jista’ ssir ċittadin ta’ Loppiano.
Santità, l-għixien tal-Kmandament il-Ġdid huwa l-punt tat-tluq tal-ħajja nisranija tagħna u anki l-punt fejn irridu naslu: ‘l hemm irridu nimmiraw.
Wara ż-żmien tal-fondazzjoni li għexna ma’ Chiara, issa sibna ruħna f’fażi ġdida. Forsi għal xi wħud iż-żmien tal-entużjażmu għadda; bla dubju issa hu aktar diffiċli li wieħed jagħraf it-toroq li jrid jimxi fihom biex tibqa’ tinkarna ruħha l-profezja tal-bidu. Santità, kif nistgħu ngħixuh dan iż-żmien?
Papa Franġisku
L-ewwel mistoqsija qed tagħmluhieli intom, “il-pijunieri” ta’ Loppiano. Kontu l-ewwel li, aktar minn 50 sena ilu u mbagħad bil-mod il-mod anki fis-snin ta’ wara, intfajtu f’din l-avventura. Ħallejtu l-postijiet fejn kontu toqogħdu, id-djar tagħkom, il-postijet tax-xogħol… biex tiġu hawn u tagħtu ħajjitkom ħalli sseħħ din il-ħolma. Qabel kollox, grazzi, grazzi għal dak kollu li għamiltu, grazzi għall-fidi tagħkom f’Ġesù! Huwa hu li wettaq dan il-miraklu, intom emmintu fih. Il-fidi tħalli lil Ġesù jaħdem. Hu għalhekk li l-fidi tagħmel il-mirakli għax tħalli l-post għal Ġesù, u hu jwettaq il-mirakli wieħed wara l-ieħor. Il-ħajja hekk hi!
Lilkom “pijunieri” u abitanti ta’ Loppiano, inħoss li għandi ngħidilkom kliem li hemm fl-Ittra lil-Lhud li nkitbet lil komunità li kienet qed tgħix żmien jixbah lil dak li qed tgħixu intom illum. L-Ittra lil-Lhud tgħid: “Ftakru f’dawk l-ewwel jiem: lanqas biss ilħaqtu ddawwaltu bit-tagħlim, li ma ġarrabtux bis-sabar taqbida ħarxa (…) Fraħtu meta serqulkom ġidkom, għax tafu li għandkom ġid akbar li jibqa’ għal dejjem. Tarmux mela il-fiduċja tagħkom – il-parresia tagħkom – għax din iġġib magħha ħlas kbir. Tassew li teħtieġu s-sabar – juża l-kelma hypomoné, jiġifieri li ġġorru l-piż ta’ kuljum fuq spallejkom – biex tagħmlu r-rieda t’Alla u tiksbu dak li hu wiegħed” ( 10, 32-36)
Dawn iż-żewġ kelmiet, li huma qofol, jidħlu fil-kwarniċ tat-tifkira; dik id-dimensjoni “dewteronomika” tal-ħajja: it-tifkira. Meta, raġel jew mara – ma ngħidx nisrani, imma raġel jew mara – jagħlqu ċ-ċavetta tat-tifkira, dawn jibdew imutu. Jekk jogħġobkom: ftakru. Kif jgħid l-awtur tal-ittra lil-Lhud: “Ftakru f’dawk l-ewwel jiem….” F’dan il-kwarniċ tat-tifkira, wieħed ikun jista’ jgħix, ikun jista’ jieħu n-nifs, ikun jista’ jimxi ‘l quddiem, u jagħmel il-frott. Iżda x’jiġri jekk ma jkollokx it-tifkira… Is-siġra tagħti l-frott għax għandha l-għeruq, għax għeruqha mhumiex imqaċċtin. Jekk ma jkollokx it-tifkira, ma jkollokx għeruq u ma jkunx hemm frott. It-tifkira: din hi l-gwarniċ tal-ħajja.
F’din il-kitba hemm żewġ kelmiet li huma qofol fil-mixja tal-komunità nisranija: parresia u hypomoné. Kuraġġ, frankezza u sabar, perseveranza, li ġorr il-piż ta’ kuljum fuq spallejk.
Il-parresia fit-Testment il-Ġdid tkellimna dwar l-istil ta’ ħajja tad-dixxipli ta’ Ġesù: il-kuraġġ u s-sinċerità, flimkien mal-fiduċja f’Alla u fil-ħniena tiegħu, biex bihom nagħtu xhieda tal-verità. Anki t-talb irid isir b’parresia. Lil Alla ngħidulu l-affarijet “b’wiċċna minn quddiem”, b’kuraġġ. Aħsbu ftit kif kien jitlob missierna Abram; kellu l-kuraġġ jitlob lil Alla jħallih “jgħodd” in-numru tan-nies ġusti f’Sodoma: “Jekk hemm tletin bniedem ġust?…. U jekk ikunu ħamsa u għoxrin?…. U jekk ikunu ħmistax?….”. Kellu l-kuraġġ joħodha m’ Alla! U l-kuraġġ ta’ Mosè, il-ħabib kbir t’Alla, li b’wiċċu minn quddiem qallu: “Jekk teqred lil dan il-poplu, eqred lili wkoll”. Kuraġġ. Irid ikollna l-kuraġġ li meta nitolbu, noħduha ma’ Alla. Fil-ħajja, fl-azzjoni u anki fit-talb hemm bżonn tal-parresia.
Il-parresia tesprimi kwalità fundamentali tal-ħajja nisranija: din hi li nduru b’qalbna kollha lejn Alla u nemmnu fl-imħabba tiegħu (ara 1 Ġw 4,16), għax l-imħabba tiegħu tkeċċi kull biża’ falz, kull tentazzjoni li ninħbew għall-kwiet, jew li ninħbew wara r-rispett, jekk ma naqgħux ukoll f’ipokreżija sottili. Dawn huma kollha susa li tmermer lir-ruħ.Hemm bżonn nitolbu lill-Ispirtu s-Santu frankezza, kuraġġ, parresia – dejjem magħquda mar-rispett u t-tenerezza – biex nagħtu xhieda tal-opri kbar u sbieħ li Alla jwettaq fina u f’nofsna. U anki fir-relazzjonijiet tagħna bħala komunità, jeħtieġ inkunu dejjem sinċieri, miftuħa, liberi, bla biża’, bla għass u bla ipokresija. Jeħtieġ li nkunu aperti. M’għandniex ninqatgħu għal rasna biex niżirgħu s-sikrana, biex ingergru; iżda rridu nagħmlu sforz biex ngħixu bħala dixxipli sinċiera u kuraġġużi, bil-karità u l-verità. Kif tafu, meta tiżra’ s-sikrana, teqred il-Knisja, teqred il-komunità, teqred ħajtek stess, għax tavvelena lilek innifsek ukoll. Meta nħares lejn dawk li jgħixu bit-tpaċpiċ u li dejjem igergru fuq xulxin, ngħid li dawn huma “terroristi” għax jitkellmu ħażin fuq l-oħrajn. U meta titkellem ħażin fuq xi ħadd biex teqirdu tkun qed tagħmel bħat-terrorista: tmur bil-bomba, titfagħha, teqred, u mbagħad titlaq ‘l hemm trankwill. Le! Irridu nkunu aperti, kostruttivi, kuraġġużi, b’imħabba.
Imbagħad hemm il-kelma l-oħra: hypomoné, li nistgħu ngħidu li tfisser: toqgħod taħt, tissaporti. Tfisser li nibqgħu ngħixu s-sitwazzjonijiet impenjattivi li l-ħajja tippreżentalna u nitgħallmu minnhom. B’dan it-terminu, l-Appostlu Pawlu jesprimi l-mod dejjiemi u sod li bih irridu ngħixu l-għażla t’Alla u l-ħajja ġdida fi Kristu. Iva, irridu nkunu sodi f’din l-għażla anki akkost ta’ diffikultajiet u kuntrarju, għax nafu li dan il-mod kostanti, din is-sodizza u l-paċenzja jnisslu t-tama. Hekk jgħid San Pawl. U t-tama ma tqarraqx (ara Rum 5, 3-5). Żommuha f’moħħkom din: it-tama ma tqarraq qatt! Ma tqarraq qatt! L-Appostlu jgħidilna li l-bażi tal-perseveranza tinsab fl-imħabba li Alla sawwab fi qlubna bid-don tal-Ispirtu s-Santu, imħabba li tippreċedina u tagħmilna kapaċi ngħixu saħansitra l-mumenti l-aktar diffiċli b’tenaċja, serenità, pożittività, fantasija…. u xi ftit tal-umoriżmu wkoll. Itlobu għaliha l-grazzja tal-umoriżmu. Hi l-imġiba umana li l-aktar tavviċina l-grazzja t’Alla. L-umoriżmu. Kont naf saċerdot qaddis, li tant kien impenjat, tant kellu x’jagħmel… dejjem sejjer minn ħaġa għall-oħra… imma qatt ma kien bla tbissima. U għax kellu dan is-sens ta’ umoriżmu, dawk li kienu jafuh kienu jgħidu: “Dak kapaċi jidħak bl-oħrajn, jidħak bih innifsu u jidħak ukoll b’dellu stess!” Dan hu l-umoriżmu!
Barra minn hekk, l-Ittra lil-Lhud tistedinna: “Ftakru f’dawk l-ewwel jiem”; jiġifieri kebbsu qlubkom u moħħkom bin-nar tal-esperjenza li minnha twieled kollox.
Chiara Lubich ħassitha mqanqla twelled lil Loppiano – u mbagħad iċ-ċittadelli l-oħra f’partijiet oħra tad-dinja – meta, ġurnata waħda, kienet qed tikkontempla l-abbazija benedittina ta’ Einsiedeln, fejn rat il-Knisja, il-monasteru tal-patrijiet, u anki l-bibiljoteka, ix-xogħol tal-injam, l-għelieqi….Hemmhekk, fl-abbazija, Alla hu ċ-ċentru tal-ħajja fit-talb u ċ-ċelebrazzjoni tal-Ewkaristija, li minnha joħorġu u jissaħħu l-fraternità, ix-xogħol, il-kultura, it-tixrid tad-dawl u tal-enerġija soċjali tal-Vanġelu. Filwaqt li kkontemplat din l-abbazija, Chiara ġiet imqanqla tagħti l-ħajja lil xi ħaġa tixbaħha, f’forma ġdida u moderna,li nibtet mill-kariżma tal-unità, f’sintonija mal-Vatikan II: buzzett ta’ belt ġdida bl-ispirtu tal-Vanġelu.
Belt li fiha jispikka qabel kollox il-ġmiel tal-poplu t’Alla fir-rikkezza u l-varjetà tal-membri tiegħu, il-vokazzjonijiet differenti, l-espressjonijiet soċjali u kulturali, kull wieħed fi djalogu u ta’ servizz għal kulħadd. Belt li għandha qalbha fl-Ewkaristija, għajn tal-unità u ta’ ħajja dejjem ġdida, u belt li tippreżenta ruħha quddiem dawk li jżuruha b’libsa lajka, ferjali, inklużiva u miftuħa: bil-ħidma tal-art, bl-attivitajiet tal-impriża u l-industrija, bl-iskejjel ta’ formazzjoni, id-djar ta’ ospitalità u l-anzjani, l-ateliers artistiċi, il-gruppi mużikali, il-mezzi moderni ta’ komunikazzjoni…
Familja fejn il-membri kollha jagħrfu li huma wlied ta’ Missier wieħed u jimpenjaw ruħhom biex jinħabbu bejniethom u jgħixu l-kmandament tal-imħabba lejn xulxin ma’ kulħadd. Mhux biex ikunu trankwilli bejniethom u jinqatgħu mid-dinja, imma biex joħorġu, jiltaqgħu u jieħdu ħsieb l-oħrajn, u biex b’idejn miftuħa jixħtu l-ħmira tal-Vanġelu fl-għaġna tas-soċjetà, l-aktar fejn hemm bżonn, fejn hemm min qed jistenna u jitlob il-ferħ tal-Vanġelu: fejn hemm il-faqar, it-tbatija, it-tiġrib, id-dubju, fejn wieħed qed ifittex.
Il-kariżma tal-unità hi stimolu providenzjali u għajnuna qawwija biex ngħixu l-mistika evanġelika tal-‘aħna’, jiġifieri biex nimxu flimkien fl-istorja tal-bniedem ta’ żmienna billi “nkunu qalb waħda u ruħ waħda” ( ara Atti 4,32), filwaqt li niskopru u nħobbu lil xulxin għax “kull wieħed minna hu membru tal-ieħor” (ara Rum 12,5). Ġesù talab għal dan lill-Missier: “Ħa jkunu lkoll ħaġa waħda, kif jien u int ħaġa waħda” (Ġw 17,21).Hu stess uriena t-triq li twassalna għal dan don meta xejjen lilu nnifsu b’mod abbissali fuq is-salib (ara Mk 15,34; Fil 2,6-8). Din hi l-ispiritwalità tal-“aħna”. Biex tiċċajtaw tistgħu tagħmlu dan it-test lilkom stess jew lill-oħrajn. Saċerdot li qiegħed hawn – ftit jew wisq moħbi – biex jiċċajta għamilli din il-mistoqsija: “Father, x’inhu l-oppost ta’ ‘jien’?” Waqajt fin-nasba u malajr weġibtu: “Int”. U hu qalli: “Le, l-oppost ta’ kull individwaliżmu, kemm ta’ ‘jien’ kif ukoll ta’ ‘int’ huwa ‘aħna”. L-oppost huwa aħna”. Din hi l-ispiritwalità tal-aħna, li intom tridu tmexxuha ‘l quddiem, li ssalvana minn kull egoiżmu u kull interess egoistiku. L-ispiritwalità tal-aħna.
Dan mhuwiex biss fatt spiritwali imma realtà konkreta, li jekk ngħixuha u nwassluha b’ mod awtentiku u b’kuraġġ fid-diversi dimensjonijiet, ikollha konsegwenzi formidabbli fil-livell soċjali, kulturali, politiku, ekonomiku….. Ġesù ma fediex biss l-individwu, imma feda wkoll ir-relazzjoni soċjali (ara Evangelii gaudium, 178). Jekk nieħdu dan il-fatt bis-serjetà, inkunu qed nagħtu wiċċ ġdid lill-belt tal-bnedmin skont il-pjan tal-imħabba t’Alla.
Loppiano hi msejħa biex tkun din ir-realtà. U, b’fiduċja u realiżmu, tista’ tfittex li tkun dejjem aħjar. Dan hu essenzjali. Hemm bżonn li dejjem nibdew mill-ġdid minn hawn.
Din hi t-tweġiba għall-ewwel mistoqsija: tridu dejjem terġgħu tibdew minn din ir-realtà li hi l-ħajja. Mhux mit-teoriji, le, mir-realtà tal-għixien. U meta wieħed jgħix ir-realtà b’mod awtentiku, din tkun ħolqa f’dik il-katina li tgħinna nimxu ‘l quddiem.
It-tieni mistoqsija
L-għodwa t-tajba Papa Franġisku! Jiena Xavier u ġej mill-Kolumbja. L-ewwelnett nirringrazzjak tal-imħabba konkreta tiegħek għall-poplu tagħna li qed ibati, u għat-tama li tagħtina. Qed nistudja għall-Masters fix-Xjenza ekonomika u politika fl-Istitut Universitarju Sophia, hawnhekk f’Loppiano.
Għażiż Papa Franġisku, meta sellimt lill-Assemblea Ġenerali tal-Moviment tal-Fokolari fl-2014, kont stedintna biex “nagħmlu skola” ħalli “niffurmaw rġiel u nisa ġodda fuq il-kejl tal-umanità ta’ Ġesù”. Loppiano tixtieq tkun “belt-skola” fejn la jkunu r-rwoli u lanqas id-differenzi fl-età jew kultura li jibnuna, imma tkun biss l-imħabba ta’ bejnietna li tibni lil kull wieħed u waħda minna. Irridu li jkun Ġesù , Alla mal-Poplu tiegħu, li jedukana u jibgħatna fid-dinja. X’kontribut ġdid u kreattiv taħseb li jista’ jiġi żviluppat mill-iskejjel ta’ formazzjoni li hawn f’Loppiano u mir-realtà akkademika “Sophia”, biex jinbena leadership li jwassal għall-ftuħ ta’ toroq ġodda?
Papa Franġisku:
F’Loppiano tgħixu l-esperjenza ta’ mixja flimkien, stil sinodali, bħala Poplu t’Alla.Din hi l-bażi solida u indispensabbli ta’ kollox: l-iskola tal-Poplu t’Alla fejn dak li jgħallem u jiggwida hu l-Imgħallem waħdieni (ara Mt 23,10) u fejn id-dinamika hi waħda ta’ smigħ reċiproku u ta’ sharing ta’ doni bejn kulħadd.
Il-korsijiet ta’ formazzjoni li warrdu f’Loppiano mill-kariżma tal-unità: il-formazzjoni spiritwali ta’ diversi vokazzjonijet, il-formazzjoni għax-xogħol, għall-imġiba ekonomika u politika, il-formazzjoni għad-djalogu ekumeniku, interreliġjuż u ma’ nies ta’ diversi konvinzjonijiet; il-formazzjoni ekkleżjali u kulturali – dawn jistgħu jieħdu spinta ġdida minn din l-għajn, filwaqt li jistagħnew bil-fantasija tal-imħabba u jinfetħu għal dak li jitlob l-Ispirtu u l-istorja. U dan tagħmluh biex tkunu ta’ servizz għal kulħadd, b’ħarsa li tħaddan l-umanità kollha u billi tibdew minn dawk li b’xi mod huma imwarrba u qed jgħixu fil-periferiji tal-eżistenza. Loppiano belt miftuħa, Loppiano belt li toħroġ għall-oħrajn. F’Loppiano m’hemmx periferiji.
Hi rikkezza kbira li f’Loppiano hawn dawn iċ-ċentri kollha ta’ formazzjoni. Rikkezza tassew kbira! Nissuġġerilkom li twassluhom biex jagħmlu pass ġdid, billi jinfetħu għal orizzonti aktar wesgħin u jsiru proġetti aktar miftuħa. B’mod partikulari, hu essenzjali li jkun żviluppat il-proġett formattiv li jorbot il-mixja li jagħmlu t-tfal, iż-żgħażagħ, il-familji, il-persuni ta’ diversi vokazzjonijiet. Il-bażi u ċ-ċavetta ta’ kollox għandu jkun “il-patt formattiv”, li jinsab fil-bażi ta’ kull waħda minn dawn il-mixjiet, u li l-metodu privileġġat tiegħu jinsab fil-qrubija u fid-djalogu. Hawnhekk hawn kelma li anki għalija hi qofol: “qrubija”. Ma tistax tkun nisrani mingħajr ma tkun qrib tal-oħrajn, mingħajr din l-imġiba ta’ qrubija, għax dan hu li għamel Alla meta bagħat lil Ibnu. L-ewwel, Alla kien qrib tal-poplu ta’ Israel, mexxieh u staqsieh: “Għidli, rajt poplu ieħor li għandu l-allat qrib tiegħu daqskemm jien qrib tiegħek?” Dan hu li jitlob Alla: qrubija, viċinanza. Imbagħad bagħat lil Ibnu biex ikun aktar qrib tagħna – sar wieħed minna – ġie biex ikun qrib tagħna. Din il-kelma hi qofol fil-Kristjaneżmu u fil-kariżma tagħkom.
Imbagħad hemm bżonn li wieħed jeduka ruħu biex jeżerċita flimkien tliet affarijiet: il-moħħ, il-qalb u l-idejn. Dan ifisser li wieħed irid jitgħallem jaħseb tajjeb, iħoss tajjeb u jaħdem tajjeb. Iva, anki x-xogħol, għax kif kiteb Dun Pasquale Foresi, li wettaq rwol ċentrali fil-pjan ta’ Loppiano: “(ix-xogħol) mhuwiex biss mezz ta’ għixien, imma hu xi ħaġa li tikkonċerna l-ħajja tagħna bħala persuni umani, u allura anki mezz biex nagħrfu r-realtà, biex nifhmu l-ħajja: hu strument ta’ formazzjoni umana reali u effettiva”. Dawn it-tliet affarijiet huma importanti għax l-idea li writna mill-illuminiżmu – li xejn mhi sana – hi li l-edukazzjoni tikkonsisti filli timla l-moħħ bil-kunċetti. Aktar ma taf, aktar aħjar. Le. L-edukazzjoni trid tmiss il-moħħ, il-qalb u l-idejn. Trid teduka biex wieħed jaħseb tajjeb, u mhux biss biex jitgħallem il-kunċetti, trid teduka biex wieħed iħoss tajjeb u jagħmel tajjeb. Dawn it-tliet affarijet jridu jkunu f’rabta bejniethom: taħseb dwar dak li tħoss u tagħmel, tħoss dwar dak li taħseb u tagħmel, tagħmel dak li tħoss u taħseb, f’unità. Dan hu li teduka.
Tnejn mir-realtajiet li twaqqfu f’Loppiano f’dawn l-aħħar snin huma xhieda tal-inċiżività u l-projezzjoni fuq skala vasta ta’ dan l-impenn li jipprometti: il-Polo Imprenditorjali “Lionello Bonfanti”, ċentru ta’ formazzjoni li jippromwovi l-ekonomija ċivili u ta’ komunjoni; u l-esperjenza akkademika tal-Istitut Universitarju Sophia, li twaqqaf mis-Santa Sede, u ferħan li dalwaqt ikun hemm ukoll sede lokali fl-Amerika Latina.
Importanti li f’Loppiano hawn ċentru universitarju li kif naraw minn ismu stess hu ddestinat għal min qed ifittex is-Sapjenza u jimmira lejn il-bini tal-kultura tal-unità. Kultura tal-unità. Mhux ta’ uniformità. Le. L-uniformità hi kontra l-unità! F’dan il-proġett, ibda mill-ispirazzjoni li tagħtu l-ħajja, tilmaħ dawk il-punti li semmejt fil-Kostituzzjoni appostolika Veritatis gaudium li tistieden għal tiġdid għaref u kuraġġuż fl-istudji akkademiċi. U dan biex joffri sehem kompetenti u profetiku fil-bidla missjunarja tal-Knisja, fil-viżjoni tal-pjaneta tagħna bħala patrija waħdanija u dik tal-umanità bħala poplu wieħed, magħmul minn ħafna popli li jgħixu f’dar komuni.
Ibqgħu mexjiin ‘l quddiem, imxu ‘l quddiem hekk!
Domanda n. 3
Loppiano ma tridx li tingħalaq fiha nnifisha; trid tagħti sehemha għall-bini ta’ dinja aktar magħquda. Allura, Santità, flimkien magħna llum hawn ukoll xi ħbieb tagħna immigranti li kellhom iħallu djarhom u pajjiżhom, imma f’Loppiano sabu d-dar tagħhom.
L-għodwa t-tajba Santità, aħna niġu mill-Kosta d’Avorju, minn Mali, mill-Kamerun, min-Niġerja u wara vjaġġ twil mill-pajjiżi tagħna wasalna l-Italja u mbagħad ġejna trasferiti għal Loppiano. Għal aktar minn sena għexna flimkien; aħna ġejjien minn Pajjiżi differenti, nitkellmu b’ilsna differenti u għandna tradizzjonijiet differenti; hemm min iħaddan reliġjon musulmana u hemm min hu nisrani minn Knejjes differenti…. Tista’ timmaġina li ma kienx fid-dar tagħna, iżda l-ħajja ta’ Loppiano għenitna negħlbu d-diffikultajiet u naraw lil xulxin bħal aħwa. Għenuna ħafna l-kliem: “Nerġgħu nibdew mill-ġdid”. Nieħu l-okkażjoni biex nirringrazzja l-awtoritajiet tal-Italja li laqgħuna. Hu ta’ unur kbir għalina li nistgħu nkunu hawn, naqraw din it-tislima u nirringrazzjawk. Int dejjem fit-talb tagħna.
Santità, matul dawn l-aktar minn ħamsin sena ta’ ħajja, Chiara Lubich tkellmet dwar Loppiano bħala: Belt Vanġelu u Belt skola, Belt fuq l-Għolja u Belt tal-ferħ, Belt tad-djalogu u Mariapoli, Belt ta’ Marija. Dawn huma kollha espressjonijiet li akkumpanjawna u qed ikomplu jikkumpanjawna fil-passi tagħna. Illum nixtiequ nistaqsu lilek ukoll, Santità, biex tgħidilna kelma, li turina liema hi l-“missjoni“ tagħna f’dan iż-żmien ta’ evanġelizzazzjoni ġdida, u wkoll x’risposta nistgħu nagħtu għall-isfidi ta’ żmenijietna biex din tkun okkażjoni li fiha nikbru lkoll?
Papa Franġisku
Nixtieq ngħolli l-ħarsa lejn l-orizzont u nistedinnkom tagħmlu dan miegħi, biex inħarsu b’ fedeltà fiduċjuża u b’ kreattività ġeneruża lejn il-futur, li jibda minn hawn illum.
L-istorja ta’ Loppiano għadha fil-bidu. Tinsabu fil-bidu. Hi żerriegħa ċkejkna li nxteħtet fil-ħamrija tal-istorja u ġa bdiet tinbet sew, imma għad trid tagħmel għeruq b’saħħithom u tagħti frott sustanzjuż, biex taqdi il-missjoni tat-tħabbira u tal-inkarnazzjoni tal-Vanġelu ta’ Ġesù, li l-Knisja hi msejħa biex tgħix illum. Dan jitlob umiltà, ftuħ, sinerġija, ħila li wieħed jirriskja. Jeħtieġ li nużaw dan kollu: umiltà u ħila ta’ riskju, flimkien ma’ ftuħ u sinerġija.
L-urġenzi, ħafna drabi drammatiċi , li qed jaslu minn kull naħa, ma jistgħux iħalluna trankwilli; qed jitolbuna nagħmlu kollox, filwaqt li nafdaw dejjem fil-grazzja t’Alla.
Fil-bidla ta’ epoka li qed ngħixu – mhijiex epoka ta’ bidla, imma bidla ta’ epoka – hemm bżonn ninpenjaw ruħna mhux biss biex il-persuni, il-kulturi u l-popli jiltaqgħu u jkun hawn alleanza bejn iċ-ċiviltajiet, imma biex flimkien nirbħu l-isfida epokali u tinbena kultura kondiviża tal-encounter u ċiviltà globali tal-alleanza; bħal qawsalla ta’ kuluri li fiha joħroġ id-dawl abjad tal-imħabba t’Alla! U biex dan iseħħ hemm bżonn ta’ rġiel u nisa – żgħażagħ, familji, nies ta’ kull vokazzjoni u professjoni – li jkunu kapaċi jfasslu triqat ġodda li nimxuhom flimkien. Il-Vanġelu hu dejjem ġdid. F’dan iż-żmien tal-Għid, il-Knisja qaltilna ħafna drabi li l-Qawmien ta’ Ġesù jġibilna żgħożija u jwassalna biex nitolbu għal żgħożija mġedda. Dejjem nimxu ‘l quddiem bi kreattività!
L-isfida hi dik tal-fedeltà kreattiva: li nkunu fidili lejn l-ispirazzjoni tal-bidu u flimkien inkunu miftuħa għan-nifs tal-Ispirtu s-Santu, filwaqt li nimxu b’kuraġġ fit-toroq ġodda li Hu jissuġġerilna.Insib li l-akbar eżempju għalija hu dak li hemm fil-Ktieb tal-Atti tal-Appostli – u nagħtikom parir li dan ikun ta’ eżempju għalikom ukoll. Araw kemm l-Appostli kienu kapaċi jibqgħu fidili lejn it-tagħlim ta’ Ġesù u x’kuraġġ kellhom biex jagħmlu tant “ġennati”; wettqu ħafna u marru kullimkien. Għaliex? Għax għexu din il-fedeltà kreattiva. Aqrawh dan it-test tal-Iskrittura, mhux darba, imma tnejn, tlieta, erba’, ħames jew sitt darbiet, għax hemm issibu t-triq ta’ din il-fedeltà kreattiva. Huwa l-Ispirtu s-Santu u mhux il-bon sens tagħna, il-kapaċitajiet pragmatiċi tagħna, il-mod limitat kif naraw l-affarijiet; le, jeħtieġ nimxu ‘l quddiem bin-nifs li jonfoħ l-Ispirtu.
Imma kif nagħrfuh l-Ispirtu s-Santu u kif nimxu warajh? Billi nipprattikaw id-dixxerniment komunitarju. Dan ifisser li ningħaqdu flimkien f’assemblea madwar Ġesù li qam mill-mewt, il-Mulej u l-Imgħallem, ħalli nisimgħu dak li l-Ispirtu s-Santu qed jgħidilna llum bħala komunità nisranija (ara Ap 2,7), u biex, f’din l-atmosfera, niskopru flimkien is-sejħa t’Alla li qed ikellimna fis-sitwazzjoni storika li ninsabu fiha biex ngħixu l-Vanġelu.
Hemm bżonn nisimgħu lil Alla sakemm flimkien miegħu naslu biex nisimgħu l-għajta tal-Poplu, u hemm bżonn nisimgħu lill-Poplu sabiex naslu biex nagħrfu r-rieda li Alla qed isejħilna għaliha. Id-dixxipli ta’ Ġesù jeħtieġ li jikkontemplaw il-Kelma u jikkontemplaw il-Poplu t’Alla.
Aħna lkoll imsejħin biex insiru artiġjani tad-dixxerniment komunitarju. Mhux faċli nagħmlu dan, iżda jeħtieġ nagħmluh jekk irridu li jkollna din il-fedeltà kreattiva, jekk irridu nkunu doċli għall-Ispirtu s-Santu. Din hi t-triq anki biex Loppiano tiskopri u timxi pass pass fit-triq t’Alla fil-qadi tal-Knisja u tas-soċjetà.
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Qabel nispiċċa, irrid nerġa’ ngħid grazzi lilkom ikoll għall-merħba u għall-festa!
U hemm xi ħaġ’oħra f’qalbi li xtaqt ngħidilkom. Ninsabu hawn ilkoll miġbura quddiem is-Santwarju ta’ Maria Theotokos. Ninsabu taħt il-ħarsa ta’ Marija. F’dan ukoll hemm sintonija bejn Vatikan II u l-kariżma tal-Fokolari, li l-isem uffiċjali tagħha għall-Knisja hu Opra ta’ Marija. Fil- 21 ta’ Novembru 1964, fit-tmiem tat-tielet Sessjoni tal-Konċilju, il-Beatu Pawlu VI kien ipproklama lil Marija “Omm il-Knisja”. Jien xtaqt li minn din is-sena tiġi istitwita l-memorja liturġika ta’ din il-proklamazzjoni, li ser tkun iċċelebrata għall-ewwel darba nhar it-Tnejn 21 ta’ Mejju, l-għada tal-Pentecoste.
Marija hi Omm Ġesù u Fih hi Omm tagħna lkoll: l-Omm tal-unità. Is-Santwarju ddedikat lilha hawn f’ Loppiano hu stedina biex inpoġġu ruħna fl-iskola ta’ Marija ħalli nitgħallmu nagħrfu lil Ġesù, ngħixu ma’ Ġesù u b’Ġesù preżenti f’kull wieħed minna u bejnietna.
Tinsewx li Marija kienet lajka. L-ewwel dixxipli ta’ Ġesù, omm Ġesù kienet lajka. Hawnhekk hawn ispirazzjoni kbira. Eżerċizju sabiħ li nistgħu nagħmlu – u nisfidakom tagħmluh – hu, li tieħdu l-episodji fil-ħajja ta’ Ġesù (fil-Vanġelu) fejn insibu nuqqas ta’ qbil – bħal per eżempju l-episodju ta’ Kana – u taraw kif ġabet ruħha Marija. Marija tkellmet u rat x’setgħet tagħmel. “Iżda, Father, (dawn l-episodji) mhux kollha nsibuhom fil-Vanġelu…”. Immaġina, immaġina li l-Omm kienet hemm, li kienet qed tara dak li kien qed jiġri……..Kif ġabet ruħha Marija? Din hi l-vera skola biex wieħed jimxi ‘l quddiem; għax Marija hi l-mara tal-fedeltà, il-mara tal-kreattività, il-mara tal-kuraġġ, tal-parresia, il-mara tal-paċenzja, il-mara li tissaporti. Ħarsu dejjem lejha, lejn din il-lajka, lejn din l-ewwel dixxipla ta’ Ġesù u araw kif ġabet ruħha fl-episodji tal-ħajja ta’ Binha fejn kien hemm nuqqas ta’ qbil. Dan jgħinkom ħafna.
U tinsewx titolbu għalija, għax għandi bżonn! Grazzi!
Migjub mit-Taljan għall-Malti minn Vivienne Attard.{:}{:gb}Loppiano, Thursday, 10th May 2018
Dear Brother Bishops, Authorities, and all of you,
Thank you for your welcome! I greet each and every one of you, and I thank Maria Voce for her introduction … everything is clear, very clear! You can see that she has clear ideas!
I am very happy to be here among you today in Loppiano, this “little town”, known in the world because it was born from the Gospel and seeks to be nourished by the Gospel. And for this reason it is recognized as a proper city of choice and of inspiration by those who are disciples of Jesus, even by brothers and sisters of other religions and convictions. In Loppiano everyone feels at home!
I wished to visit it also because, as emphasized by the woman who inspired it, the Servant of God Chiara Lubich, it seeks to be an illustration of the mission of the Church today, as outlined by the Second Vatican Ecumenical Council. And I am happy to dialogue with you in order to focus ever more closely on listening to God’s design, the plan of Loppiano at the service of the new stage of witnessing to and proclaiming the Gospel of Jesus to which the Holy Spirit calls us today.
I have learned of the questions; that is understood! And now I will respond to the questions. I have included all of them here.
Inspired by the words of Maria Voce, who spoke about reciprocal love as the “law” of Loppiano, the Pope was asked how to live and renew each day this prophetic consignment left by Chiara Lubich.
The first question comes from you “pioneers” of Loppiano who, over 50 years ago and then gradually in the subsequent decades, were the first to leave your lands, your homes and your jobs to come here and spend your life fulfilling this dream. First of all, thank you. Thank you for what you have done. Thank you for your faith in Jesus. He is the one who has performed this miracle, and you [have placed in him] your faith. And faith allows Jesus to do his work. For this reason faith makes miracles, because it leaves room for Jesus, and he performs miracles, one after another. Such is life!
To you “pioneers”, and to all the residents of Loppiano, it comes to me spontaneously to say the words that the Letter to the Hebrews addresses to a Christian community that was living a phase of its journey similar to yours. The Letter to the Hebrews states: “recall the former days when, after you received the light of Christ, you endured a hard struggle with sufferings…. Indeed, you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence” — your parrhesia, it says — “which has a great reward. For you only have need of endurance” — hypomone is the word it uses, that is bearing on the shoulders the daily burden —, “so that you may do the will of God and receive what is promised” (cf. 10:32-36).
They are two key words, but in the framework of memory. That “deuteronomic” dimension of life: memory. I do not say a Christian, but when a man or woman locks the key to memory, he or she begins to die. Please, memory. As the author of the Letter to the Hebrews writes: “recall the former days”. With this framework of memory one can live, one can breathe, one can go forward and bear fruit. But if you have no memory…. Fruit is possible from the tree because the tree has roots: it is not uprooted. But if you have no memory, you are uprooted, eradicated, there will be no fruit. Memory: this is the framework of life.
Here are two key words of the journey of the Christian community in this text: parrhesia and hypomone. Courage, candour, and to endure, to persevere, to bear the daily burden on the shoulders. In the New Testament, parrhesia describes the style of life of Jesus’ disciples: courage and sincerity in bearing witness to the truth along with trust in God and in his mercy. Prayer, too, must also be done with parrhesia. Saying things to God “to his face”, with courage.
Think about how our father Abraham prayed, when he had the courage to ask God to “negotiate” on the number of righteous people in Sodom. “If there were 30? … And if there were 25? … And if there were 15?”. That courage to challenge God! And the courage of Moses, God’s great friend, who tells Him to his face: “If you destroy this people, you destroy me as well”. Courage. Challenge God in prayer. It takes parrhesia: parrhesia in life, in action, and also in prayer.
Parrhesia expresses the essential quality in Christian life: having the heart turned to God, believing in his love (cf. 1 Jn 4:16), because his love casts out all false apprehension, all temptation to hide oneself in quiet living, in ‘respectability’ or even in subtle hypocrisy. All are woodworms that destroy the soul. It is important to ask the Holy Spirit for candour, courage, parrhesia — always linked to respect and kindness — in witnessing to God’s great and beautiful works, which he fulfils in us and through us. And also in the relationships within the community it is important to always be sincere, open, frank, neither fearful nor listless nor hypocrites. No, be open. Do not stand apart, in order to sow discord, to gossip, but force yourself to live as sincere and courageous disciples in charity and truth. You know this sowing discord destroys the Church, destroys the community, destroys your very life, because it poisons you too. And I like to say — I see it this way — that those who live off gossip, who always go about whispering about one another, are “terrorists”, because they speak ill of others. But speaking ill of someone in order to destroy them is doing what a terrorist does: he takes the bomb, drops it, destroys, and then calmly goes away. No. Be open, constructive, courageous in charity.
And then the other word: hypomone, which we can translate as to withstand, to endure. Remaining and learning to abide the demanding situations that life presents us. With this term the Apostle Paul expresses perseverance and steadfastness in carrying out God’s choice and new life in Christ. It is about holding firm to this choice even at the expense of difficulties and setbacks, knowing that this perseverance, this tenacity and this patience produce hope. So says Paul. And hope does not disappoint (cf. Rom 5:3-5). Keep this in mind: hope never disappoints! It never disappoints! For the Apostle, the foundation of perseverance is God’s love, poured into our hearts through the gift of the Spirit, a love that precedes us and enables us to live with tenacity, serenity, positivity, imagination, … and even with a little humour, even in the most difficult times. Ask for the grace of humour. It is the human attitude that is closest to God’s grace. A sense of humour. I met a holy priest, awash with commitments — he kept going and going … — but he never stopped smiling. And since he had this sense of humour, those who knew him said about him: “he is able to laugh at others, to laugh at himself, and even to laugh at his own shadow! Humour is like this!
The Letter to the Hebrews also invites us to “recall the former days”, that is, to re-ignite in the heart and in the mind the ardour of the experience from which it was all born.
Chiara Lubich felt spurred by God to establish Loppiano — and then the other citadels that have sprung up in various parts of the world — one day, while contemplating the Benedictine Einsiedeln Abbey, with its church and cloister of monks, but also with the library, carpenters workshop, fields…. There, in the abbey, God is at the centre of life, in prayer and in the celebration of the Eucharist, from which fraternity, work, culture, the irradiation of the light and social energy of the Gospel emanate and are nourished. And thus Chiara, contemplating the abbey, was spurred to bring something similar to life, in a new and modern form, in harmony with Vatican II, beginning with the charism of unity: a blueprint for a new city in the spirit of the Gospel.
A city in which above all the beauty of the People of God stands out in the richness and variety of its members, of diverse vocations, of social and cultural expressions, each one in dialogue and at the service of all. A city that whose heart is in the Eucharist, the source of unity and of life ever new, and which presents itself to the eyes of those who visit it also in its lay, workday, inclusive and open role: with working the land, the activities of business and of industry, training schools, homes for hospitality and for the elderly, art studios, music complexes, modern means of communication….
A family in which all are recognized as sons and daughters of the one Father, committed to living the commandment of mutual love among themselves and toward others. Not to take it easy, set apart from the world, but to go out, to encounter, to care, to throw Gospel leaven by the handful into the dough of society, above all where it is needed most, where the joy of the Gospel is awaited and invoked: in poverty, in suffering, in trials, in searching, in doubt.
The charism of unity is a providential stimulus and a powerful support for experiencing this evangelical mystic of ‘the we’, that is, walking together in the history of the men and women of our time as “of one heart and soul” (cf. Acts 4:32), discovering and loving concretely those “members of one another” (cf. Rom 12:5). Jesus prayed to the Father for this: “that they may all be one as you and I are one (cf. Jn 17:21), and in himself he showed us the way, up to the complete gift of all in the abyssal emptying of the cross (cf. Mk 15:34; Phil 2:6-8). It is the spirituality of ‘the we’. For fun, you can test yourselves, and others too, for fun. A priest who is here — more or less hidden — gave me this test. He said to me: “tell me, father, what is the contrary of ‘I’, the opposite of ‘me’?”. And I fell into the trap, and immediately I said: “you”. And he told me: “No, the contrary of all individualism, both of ‘I’ and of ‘you’, is ‘we’. The opposite is ‘we’”. This is the spirituality of ‘the we’ that you must carry forward, which saves us from all selfishness and all egotistical interest. The spirituality of ‘the we’.
It is not only a spiritual fact, but a concrete reality with formidable results — if we live it and if we authentically and courageously affirm its various dimensions — at the social, cultural, political, economic levels…. Jesus redeemed not only the individual person, but also social relations (cf. Evangelii Gaudium, n. 178). Taking this fact seriously means moulding a new face of the city of men according to God’s loving plan.
Loppiano is called to be this. And it can seek, with trust and realism, to become so ever better. This is essential. And from here it is important always to set out anew.
This is the response to the first question: always set out anew, but from this reality, which is living. Not from theories, no. From reality, from how one lives. And when reality is lived authentically, it is truly a link in this chain that helps us to go forward.
In the second question the Pontiff was asked what “fresh and creative contribution” can be developed by the training schools present in Loppiano and at an academic institution such as the Sophia University Institute “in order to build leadership capable of opening new paths”.
In Loppiano you live the experience of walking together, with a synodal style, as the People of God. And this is the sound and indispensable foundation underlying everything: the school of the People of God where he who teaches and leads is the one Master (cf. Mt 23:10), and where the dynamic is that of mutual listening and the exchange of gifts among all.
From here they may draw new impulse, enriching themselves with the creativity of love and opening themselves to the invitation of the Spirit and of history, the pathways of formation that have blossomed in Loppiano from the charism of unity: spiritual formation for the various vocations; formation for work, for economic and political action; formation for dialogue in its various ecumenical and interreligious expressions and with people of different convictions; ecclesial and cultural formation. And this in service to all, with the gaze that embraces all of humanity, beginning with those who in whatever way are relegated to the peripheries of existence. Loppiano, an open city; Loppiano, an outward bound city. In Loppiano there are no peripheries.
It is a great richness to be able to make all these educational centres available in Loppiano. It is a great richness! I recommend that you give them new impetus, opening them on broader horizons and launching them at the frontiers. In particular, it is essential to develop the formative project that connects the single paths which concretely touch children, young people, families, people with different vocations. May the foundation and the key be the “formative pact” which is at the base of every one of these pathways and which has its privileged method in closeness and in dialogue. And here there is a word that for me, too, is key: “closeness”. One cannot be a Christian without being close, without having an attitude of closeness, because closeness is what God offered when he sent the Son. First God created it when he led the people of Israel and asked the people: “Tell me, have you ever seen another people who had gods as close to them as I am close to you?”. This is what God asks. Proximity, closeness. And then, when he sends the Son to draw closer — one of us — to draw closer. This word is key in Christianity and in your charism. Closeness.
Furthermore, it is important to train oneself to use the three languages together: of the mind, of the heart and of the hands. It is necessary, that is, to learn to think well, to listen well and to work well. Yes, work too, because — as written by Fr Pasquale Foresi, who played a central role in realizing the Loppiano project — it “is not only a means of living, but is something inherent to our being human persons, and therefore also a means for knowing reality, understanding life: it is a real and effective instrument of human formation”. This is important — the three languages — because we have inherited from the Enlightenment this unhealthy idea that education means filling the head with concepts. And the more you know, the better you will be. No. Education must touch the mind, the heart and the hands. Educate to think well, not just to learn concepts, but to think well; educate to empathize well; educate to do good. In such a way that these three languages may be interconnected: so that you think what you feel and do; you feel what you think and do; you do what you feel and think, in unity. This is educating.
Attesting to the decisiveness and wide-scale implementation of this promising commitment are two of the initiatives to emerge in Loppiano in recent years: the entrepreneurial “Polo Lionello Bonfanti” centre for training and dissemination of the Civil Economy and of Communion; and the Holy See-established Sophia University Institute’s cutting edge academic experience, of which a local headquarters — I am really happy about this — will soon be open in Latin America.
It is important that there be a university centre in Loppiano intended for those — as its name says — who seek Wisdom and have as their objective the building of a culture of unity. Culture of unity. I did not say ‘uniformity’. No. Uniformity is the opposite of unity! It reflects, beginning from its founding inspiration, the lines that I outlined in the recent Apostolic Constitution Veritatis Gaudium, inviting a wise and courageous renewal of academic studies in order to offer a competent and prophetic contribution to the missionary transformation of the Church and to the vision of our planet as a unique homeland and of humanity as a unique people, made up of many peoples who inhabit a common home.
Go forth, forward, this way!
In the third and final question one of the migrants welcomed in Loppiano asked Francis what their “mission in the phase of the new evangelization” is and what responses to give “to the challenges of our time as an occasion of growth for all”.
I would like to lift my gaze toward the horizon and invite you to raise yours together with me, to look with trusting faithfulness and with generous creativity toward the future which indeed begins today.
The history of Loppiano is but at the beginning. You are at the beginning. It is a small seed cast into the furrows of history and already sprouting and thriving, but it must root itself firmly and bear substantial fruit, at the service of the mission of the message and the incarnation of the Gospel of Jesus which the Church is called to live today. And this requires humility, openness, synergy, a capacity to risk. We must use all of this: humility and a capacity to risk, together, openness and synergy.
The often dramatic needs of those who challenge us from all sides cannot leave us calm, but demand the maximum from us, always trusting in the grace of God.
In the epochal change that we are experiencing — it is not an epoch of change but a change of epoch — it is important to be committed not only to the encounter among people, cultures and peoples and to a coalition among civilizations, but to overcome together the epochal challenge of building a shared culture of encounter and a global civilization of coalition. Like a colourful rainbow in which the white light of God’s love is in array. And to do this it takes men and women — young people, families, people of all vocations and professions — capable of opening new paths to follow together. The Gospel is always new, always. And in this Time of Easter the Church has so often told us that Jesus’ Resurrection brings us youthfulness and encourages us to ask for this renewed youthfulness. Always go forward with creativity.
The challenge is that of creative faithfulness: being faithful to the original inspiration and together being open to the breath of the Holy Spirit and bravely setting out on the new paths that he inspires. To me — and I advise you to do so — the greatest example is what we can read in the Book of the Acts of the Apostles: seeing how they were able to remain faithful to Jesus’ teaching and to have the courage to often appear “foolish”, because they did so, going everywhere. Why? They knew how to conjugate this creative faithfulness. Read this text of Scripture, not once, [but] two, three, four, five or six times, because there you will find the way of this creative faithfulness. The Holy Spirit, not our good sense, not our pragmatic abilities, not our ever limited ways of seeing. No, going forth with the breath of the Spirit.
But how can one meet and follow the Holy Spirit? By practicing discernment as a community. That is, by gathering in assembly around the Risen Jesus, the Lord and Master, to hear what the Spirit tells us today as a Christian community (cf. Rev 2:7) and to discover together, in this atmosphere, the call that God lets us hear in the historical situation in which we are living the Gospel.
It is necessary to listen to God to the point of hearing with him the cry of the People, and it is necessary to listen to the People to the point of breathing the will to which God calls us. Disciples of Jesus must be contemplative of the Word and contemplative of the People of God.
We are all called to become artisans of community discernment. It is not easy to do this, but we must do so if we wish to have this creative faithfulness and if we wish to be docile to the Spirit. This is the way that Loppiano too may discover and follow, step by step, the way of God at the service of the Church and of society.
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Before concluding, I offer thanks once again to all of you for the welcome and the celebration!
And with this, a last heartfelt thing I would tell you. We are gathered here before the Mary Theotokos Shrine. We are under Mary’s gaze. Even in this there is a harmony between Vatican II and the charism of the Focolari whose official name for the Church is ‘Work of Mary’.
On 21 November 1964, at the conclusion of the third Session of the Council, Blessed Paul VI proclaimed Mary ‘Mother of the Church’. This year I myself wished to establish the liturgical memorial which will be celebrated for the first time this 21 May, the Monday after Pentecost.
Mary is the Mother of Jesus and is, in Him, the Mother of all of us: the Mother of unity. The Shrine dedicated to her here in Loppiano is an invitation to place ourselves in the school of Mary in order to learn to know Jesus, to live with Jesus and of Jesus present in each one of us and among us.
And do not forget that Mary was a lay woman; she was a lay woman. Jesus’ first disciple, his mother, was a lay woman. There is great inspiration here. And a good exercise that we can do — I challenge you to do it — is to read [in the Gospel] the most conflicting episodes of Jesus’ life and see — as in Cana, for example — how Mary acts. Mary speaks and intervenes. “But, Father, [these episodes] are not all in the Gospel…”. And you imagine, imagine that the Mother was there, that she had seen this…. How would Mary have reacted to this? This is a true school for going forward. Because she is the woman of faithfulness, the woman of creativity, the woman of courage, of parrhesia, the woman of patience, the woman of forbearance. Always look to this, this lay woman, Jesus’ first disciple, how she reacted in all the conflicting episodes of her son’s life. It will really help you.
And do not forget to pray for me because I need it. Thank you.{:}
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