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PortuguêsThe numerous facets of interdependence
I am particularly at ease today in reflecting on, from many different perspectives, the numerous facets of interdependence that we have decided to consider together, in order to better understand how to direct them towards the ultimate good of the human family.
From my point of view, I would like to underline an aspect of interdependence already mentioned in my message for the first World Day of Interdependence held in Philadelphia on September 12th, 2003. I am referring to the fact that the reality of interdependence stirs within many the urgent need for that ideal for which people of goodwill worldwide have decided to spend their lives: to contribute to bringing about universal fraternity through which the unity of the human family can then become a reality.
Yes, because interdependence implies a rapport of mutual exchange between two realities that condition each other reciprocally. This relationship cannot be lived out perfectly between individuals or among nations if it is not characterized by mutual respect and understanding, by the capacity to embrace the difficulties and issues that the other faces, and by welcoming the other’s unique gifts. Practically speaking, it requires mutual love as it is lived out between two brothers.
Fraternal interdependence presupposes, in fact, the choice of a respectful dialogue to that of hegemony, the way of mutual sharing to that of concentrating resources and expertise predominantly in certain parts of the world.
Fraternal interdependence is rightfully “mutual dependence” as it implies that my own identity cannot be affirmed through a form of defense, or opposition, but is rather reached through a communion: of resources, of civic virtues, of cultural riches, of experiences lived in the social and political spheres.
These are not merely my own thoughts. They are the fruit of the experience lived within the Focolare Movement of which I am part, the effects of a charism of the Holy Spirit: a multi-cultural, multi-ethnic and religiously diverse movement that has now spread to more than 182 nations, with millions of adherents who strive to build relationships of fraternity, in fact, to bring about universal fraternity.
September 11: paradoxically a step forward towards universal fraternity
It is this same experience that gave me the certitude and a renewed confidence in assessing, for example, what occurred after the twin towers were destroyed: that tragic event, clearly one of the lowest moments in history for fraternal relationships among individuals and peoples, seemed paradoxically to me as the moment when the world could also take a step forward towards universal fraternity.
The numerous impressions and witnesses that I received from many members of the Focolare in the hours immediately following this terrible event confirmed what I was thinking. From the United States, they informed me that even in the midst of the drama that had shaken the whole nation, the American people were experiencing an unprecedented solidarity, an openness to sharing on a totally new scale. The Christians and African American Muslim friends of the Movement were united in reacting to the backlash of hate by visibly demonstrating the deep fraternal bond already existent between them.
Similar reactions were shared with me by people in Algeria, by those in the Palestinian territory, in Jerusalem, as well as in South Africa and all the European nations. Young and old, members of different faiths, assumed the responsibility to bear witness in a more incisive and cognizant manner. From that day on, our commitment to build unity among all peoples took on a greater decisive thrust.
This was also the reason behind our full adherence to the goals and the content of the Day of Interdependence. We cannot, in fact, but recognize that interdependence and fraternity are two necessary stages of humanity’s journey towards its complete reconciliation. As John Paul II wrote on the occasion of the World Day of Peace in 2001, it is precisely the “present reality of global interdependence that makes it easier to appreciate the common destiny of the entire human family.”
We chose the highest form of interdependence: unity
On this basis, in agreement with Dr. Barber with whom I immediately found a deep affinity of thought, I would now like to offer you some ideas about the principles, on both the human and spiritual level, on which our experience rests.
Sixty years ago, we were just a few young women, but one of our first intuitions still stirs strong within me. In the midst of WW II, under the fire of a fierce bombardment, we took refuge in a dark cellar. Aided by the light of a candle, we read in the Gospel – the only reference point for our lives – Jesus’ testament where he proposed universal fraternity: “That all may be one” (Jn 17:21). We understood that the nascent movement had come to life to fulfill this goal. The word “ALL” would become the new horizon before us: unity, the reason for our lives.
Making this dream of God our own linked us to Heaven and at the same time immersed us completely in the affairs of humanity, so as to help indicate the way to universal fraternity. In the midst of the war, the most painful of divisions, we paradoxically chose to live for unity, the highest form of interdependence.
The possibility of fulfilling this ideal found its roots in what seemed to us as an authentic discovery: God is Love! Love that embraces every era and makes all men and women brothers and sisters to one another. This love immediately was converted into mutual love by us, generating a profound communitarian experience. That same loved urged us to reach out to those most in need, in order to resolve – as we then said – the social problems of our small city of Trent.
This inclusive way of looking onto our city immediately caught on and within a few months, we were more than 500 people – of every age, professional and social background – living with this vision. Unity is therefore at the heart of the Focolare Movement, the specific “symbol” of its physiognomy, but it is also a “vocation,” a calling for all people of goodwill.
As time went on, certain specific dialogues and forums of mutual exchange emerged. We found ourselves creating spaces and occasions of encounter within the Church of which we are members, so as to foster an always greater “communion.” We then lived an experience among Christians of different traditions, united as a people, sharing the specific gifts of each Church, prelude to a doctrinal unity.
But there is a certain front that we feel particularly called to operate on, especially after September 11th – an arena which we had already begun to work in more than 20 years ago. I am referring to our work in interreligious dialogue. With those of other faiths, we focus above all on each one living the so-called “Golden Rule”: “Do to others as you would have them do to you.” This means to love the others, a norm which is present, with varying nuances, in all the great faith traditions. Lastly, we have always joined forces, in a concrete collaboration, with those who perhaps have no precise religious affiliation. We are united through our common love for humanity and those noble values which regard the human person.
Fraternity applied to economics and politics
as an answer to today’s compelling questions
The constant search for that which unites us, the conviction that unity is possible, over the years has given life to small and large-scale initiatives. I will mention two, as an example of the surprising capacity that fraternity has (when lived out) to respond to the overwhelming problems of our day.
In 1991, the Project for an Economy of Communion was born and today includes 797 businesses throughout the world. These enterprises operate in the current market and divide their profits into three parts: one part is used to assist those in need, giving them the necessary help until they find a job; another part is used to build structures which then form people to the “culture of giving”; finally, one part is used for the growth of the firm. Some economists foresee that the inspiring idea and the experience that undergird the Economy of communion contain a new paradigm which could contribute to overcoming the individualistic mentality that prevails in our contemporary culture.
In 1996, the “Movement for Unity in Politics” (one of the expressions of the Focolare Movement) was consolidated, bringing together those with a specific interest in political activity, understood from the start as an essential calling to build up the human family. Today, this Movement constitutes an international workshop which gathers political efforts to work together among citizens, officials, scholars, politicians at various levels representing different political persuasions and parties, who choose to give fraternity priority, and then make their political decisions.
The fundamental values present in their political cultures then become the pivotal force which guide their actions.
