Mar 12, 2021 | Non categorizzato
In recent days, many people have tried to take stock of Pope Francis’ trip to Iraq. I think it is difficult, if not impossible, to attempt an exhaustive one. There are too many issues involved and, above all, we are too close to this global event made up of so many other details that can only be read in the course of time. Obviously some elements more than others struck the imagination of those who followed the various events in a context that, in some ways, in its stark reality risked appearing surreal. In fact, if we think of the model of papal journeys, inaugurated with Pope John Paul II from 1979 onwards, we were accustomed to quite different scenarios and backgrounds: oceanic crowds, choreographic preparation that often bordered on perfection and, above all, events that left the image, especially in the early years of the Polish pope’s era, of a strong faith, at the centre of history, in contrast to the atheistic world from which the Polish pope came. Pope Francis, who at the beginning of his pontificate had introduced the idea of another Church, the ‘accidental’ and ‘field hospital’ Church, in recent years has been committed to transmitting this image of the Church and has done so practically everywhere he has gone. He has done so practically everywhere he has gone. From his first official trip to Lampedusa, the port and cemetery of migrants, to Bangui, where he opened the door that inaugurated his unexpected and extraordinary Jubilee, to Mosul, where the stage had only rubble and walls still perforated by bullets of various calibers as a backdrop. And we cannot forget Tacloban where he braved an impending typhoon to stand by the survivors of another catastrophic event, Lesbos where he spent unhurriedly precious time listening to the unspeakable stories of refugees of various origins. The lesson of Francis is not just about showing that the most precious face of the Church is the ‘accidental’ one. Rather, it is the way in which he shows the ‘proximity’, the warmth that needs to be felt by those who suffer in the Christian community. Above all, he is committed to projecting these communities onto the world stage to say that this is the true Church, which we should all cherish and which bears real witness to Christ. As he said on his return flight, Bergoglio is breathing at these junctures, because this is his Petrine call, the one for which the conclave elected him, without knowing and imagining where he would lead Peter’s boat. We are all seeing and experiencing this in recent years. And the voyages are probably the truest reflection of this, leaving no room for misunderstandings. On the other hand, this is nothing new. Like his predecessors, the Argentine pope has shown that he is able to read and decode the ‘signs of the times’ and offers credible testimony to the fact that the Church is a witness to its time and intercepts its problems and key issues, offering answers that are almost always against the current with respect to those that the political, international and, today, financial world impose. Faced with the reality that Francis found himself living, including the unprecedented one (at least in these terms) of the pandemic, the essential category of the pontificate, confirmed also in Iraq, is fraternity. Bergoglio’s personal and ecclesial testimony, his Magisterium and his relations, especially but not only with the Muslim world, now make fraternity a geopolitical element. This was also demonstrated by his meeting with the Grand Ayatollah al-Sistani. The implications of those forty-five minutes are fundamental. We all know, in fact, that the great knot that Islam must untie today is internal to its own world: the tension, never appeased but now dangerously acute, between the Sunni and Shiite spheres. It is here that the roots of many of the problems that Muslims experience and for which many also die must be sought. Bergoglio has shown great ‘political’ tact in wanting to meet al-Sistani, the most significant representative of Shiism, well distanced from the Iranian theocracy that since the Khomeinist revolution of the 1980s has pushed the Iranian world to be a champion of this fringe of the Muslim kaleidoscope. Al-Sistani has always distanced himself from the theocratic choice of the Iranian ayatollahs, and has been an acknowledged spiritual and religious leader for decades. Among other things, he was born in Iran. The meeting between the two leaders took place behind closed doors, but as Pope Francis described it on the return flight, it was a moment of spirituality, “a universal message. I felt the duty, […] to go and see a great, a wise man, a man of God. And only by listening to him do you perceive this. […] And he is a person who has that wisdom … and also prudence. […] And he was very respectful, very respectful in the meeting, and I felt honoured. Even in the greeting: he never gets up, and he got up, to greet me, twice. He is a humble and wise man. This meeting had a great positive impact on my soul”. Bergoglio ventured an appreciation that perhaps no pope had had the courage to say in the past: “And these wise men are everywhere, because God’s wisdom has been spread throughout the world. It is the same with the saints, who are not only those on the altars. They are the everyday saints, the ones I call ‘next door’, the saints – men and women – who live their faith, whatever it may be, with consistency, who live human values with consistency, fraternity with consistency”. All this did not go unnoticed. Positive comments poured down from many quarters, starting with the Muslim world itself. Sayyed Jawad Mohammed Taqi Al-Khoei, secretary general of the Al-Khoei Institute in Najaf, a prominent member of the Iraqi Shiite world and director of the Al-Khoei Institute which is part of the Hawza of Najaf, a religious seminary founded 1,000 years ago for Shiite Muslim scholars, was very clear in his appreciation. “Although this is the first meeting in history between the head of the Shia Islamic establishment and the head of the Catholic Church, this visit is the fruit of many years of exchanges between Najaf and the Vatican and will undoubtedly strengthen our interreligious relations. It was also a historic moment for Ira”. Al-Khoei affirmed the commitment to “continue strengthening our relations as institutions and individuals. We will soon travel to the Vatican to ensure that this dialogue continues, develops and does not stop here. The world faces common challenges and these challenges cannot be solved by any state, institution or person alone”.The AsiaNews agency also reports some of the positive comments that appeared in the Iranian press, which gave wide coverage and celebrated the historic meeting as an “opportunity for peace”. The news was the opening headline in the Islamic Republic’s newspapers and media outlets. Sazandegi, who is close to the reformist wing, emphasised that the two religious leaders are today “the standard-bearers of world peace”. He called their face-to-face meeting in the home of the Shiite spiritual leader ‘the most effective event [in the history of] dialogue between religions’.
Roberto Catalano
Source: Blog Whydontwedialogue
Mar 11, 2021 | Non categorizzato
Community microcredit and microfinance to support the growth of expanding projects. Rose’s testimony on the importance of the initiative supported by Amu. BIRASHOBOKA means “IT CAN BE DONE” in Kirundi. It is from this conviction that the Community Microcredit and Microfinance project was born in Burundi (Africa). In spite of the great difficulties in which the country still finds itself – it is the second most densely populated country in Africa and one of the five countries with the highest poverty index in the world – Amu, Azione per un Mondo Unito-Onlus, a non-governmental development organisation inspired by the spirituality of the Focolare Movement, has been supporting the capacities of local communities for some time. Since 2007, in fact, in full synergy with the non-profit organisation CASOBU (Cadre Associatif des Solidaires du Burundi), it has been helping local families in a process of training and of improving their living conditions. 
With the “It can be done!” project, it aims to create community microcredit groups whose members can support themselves to create jobs and, in a second phase, create a community microfinance group to support the growth of the expanding projects. Rose tells us: “We started our group 13 years ago. With the first loan I got, I remember very well that I didn’t do anything in particular, I bought clothes and goods that I needed, but the rest I wasted. At the beginning, I didn’t know how to start a business and what often happened was that I had difficulty paying back the loan I had received. Then I realised that I couldn’t keep taking out loans without a concrete project and I finally decided to start the restaurant project with the first 300,000 Fbu (150 €). I started buying pots and pans, dishes and gradually opened the restaurant. It was 2009, I didn’t have any workers yet. At that time, my children helped me in the kitchen and I went by bus to take the food to the city where I had my customers. As I became known, the number of customers increased and I was able to hire workers. I am proud that through the salary they receive I also participate in the fulfilment of their dreams.” Rose, who is happy to have embarked on this path, today manages to provide a salary for five other families besides her own. Now she would like to improve and expand her business, for example by renting a bigger premises, where she could cook and reduce the running costs of the restaurant and travel expenses. It is a very brave decision because there is a big investment involved and Rose does not have the collateral or the guarantees needed to access a loan from any bank. And it is for Rose and many other people who, like her, would like to expand their businesses that the AMU and CASOBU project was set up, supporting the start-up of a community microfinance institution to offer savings and credit services to people with big dreams but who still today cannot access banks. To support the project, click here
Lorenzo Russo
Mar 9, 2021 | Non categorizzato
The Focolare Movement in Germany, together with other Catholic organisations, organised an online conference on the search for God in a world where He seems increasingly absent. This contributed also to the Catholic Church’s synodal process in Germany. “God disappears – and maybe, could this be necessary? God disappears – is it He perhaps who wants it this way?” These were the provocative questions that guided the programme of an online conference that was held in Germany on February 26-27. It was organized by the Focolare Movement in Germany together with the “Herder-Korrespondenz”, a monthly Catholic magazine, and the Catholic Academy of the Dresden-Meissen Diocese in the former GDR. It was meant to address one of the most urgent questions many Christians ask today: “What do we have to do and how do we have to move in a world where God seems to be no longer present?” 350 participants from Germany, Austria, Switzerland and other European countries were ready to discuss in depth the causes of an ever-increasing absence of God in society and in the lives of individuals. As Heinrich Timmerevers, the Bishop of Dresden said in his opening speech, they were even ready to ask the shocking question, “Is it perhaps the Church itself that is driving people away from God because of the crisis caused by abuse?” In a message sent to the participants, Margaret Karram, President of the Focolare Movement said that the theme of God’s absence touches the core of the Movement’s spirituality, that springs from the figure of Jesus crucified and forsaken by men and God, “the hardest moment for Jesus and at the same time the most divine, the key to contribute towards fraternity wherever it is lacking […] and to reach out to those who suffer most because of this darkness”. During these two days, there were moments of critical and stimulating reflection on all that motivates a firm faith in God, despite a growing tendency towards secularism, and also on new forms of interest – especially in young people – in something transcendent that is passed on through authentic stories, experiences of deep attractiveness and a curiosity to explore new reflections on the meaning of life. During this conference, the awareness that Churches are often no longer able to meet the new religious needs of today’s men and women, was also present. The talk delivered by the German theologian Julia Knop was very strong; it was almost shocking. She started from the debate on the abuse of power and sexual violence by clerics and consecrated persons, and then continued to show that an erosion of trust in the Church is also being felt among its most faithful members. The professor of dogmatics claimed that the Church’s crisis is closely linked to the faith crisis. Stefan Tobler, the Reformed theologian stated that the absence of God could also prove to be an opportunity. While presenting traces of the mysticism in Madeleine Delbrêl, Mother Teresa of Calcutta and Chiara Lubich, he pointed out that the experience of God that vanishes could become precisely the place where God reveals himself. “God is found precisely where he seems furthest away. It is therefore not a question of bringing him to the world, but of discovering him in the world”.
Joachim Schwind
Mar 8, 2021 | Non categorizzato
On Saturday 6 March 2021, during Pope Francis’ apostolic journey to Iraq, an interreligious meeting was held in the Plain of Ur of the Chaldees. At the end of the meeting, an oration was intoned inspired by the figure of the patriarch Abraham, a common father in the faith for Christians, Jews and Muslims. Here is the text. Almighty God, our Creator, you love our human family and every work of your hands: As children of Abraham, Jews, Christians and Muslims, together with other believers and all persons of good will, we thank you for having given us Abraham, a distinguished son of this noble and beloved country, to be our common father in faith. We thank you for his example as a man of faith, who obeyed you completely, left behind his family, his tribe and his native land, and set out for a land that he knew not. We thank you too, for the example of courage, resilience, strength of spirit, generosity and hospitality set for us by our common father in faith. We thank you in a special way for his heroic faith, shown by his readiness even to sacrifice his son in obedience to your command. We know that this was an extreme test, yet one from which he emerged victorious, since he trusted unreservedly in you, who are merciful and always offer the possibility of beginning anew. We thank you because, in blessing our father Abraham, you made him a blessing for all peoples. We ask you, the God of our father Abraham and our God, to grant us a strong faith, a faith that abounds in good works, a faith that opens our hearts to you and to all our brothers and sisters; and a boundless hope capable of discerning in every situation your fidelity to your promises. Make each of us a witness of your loving care for all, particularly refugees and the displaced, widows and orphans, the poor and the infirm. Open our hearts to mutual forgiveness and in this way make us instruments of reconciliation, builders of a more just and fraternal society. Welcome into your abode of peace and light all those who have died, particularly the victims of violence and war. Assist the authorities in the effort to seek and find the victims of kidnapping and in a special way to protect women and children. Help us to care for the earth, our common home, which in your goodness and generosity you have given to all of us. Guide our hands in the work of rebuilding this country, and grant us the strength needed to help those forced to leave behind their homes and lands, enabling them to return in security and dignity, and to embark upon a new, serene and prosperous life. Amen.
Mar 8, 2021 | Non categorizzato
Love for God and neighbour gains substance, depth and authenticity only if it passes through pain, if it is purified by the cross that Jesus invites us to welcome. But what cross are we talking about? Chiara Lubich’s answer in the following reflection is very precise: each of us has his or her own very particular and personal cross. […] “All things God works for good [but] for those who love Him.” (cf. Rom 8,28). To love God! We certainly do want to love Him. But, when are we sure that we are loving Him? It is not only when we give our hearts to Him in a moment when everything is going well, because that would be easy, and beautiful, but could also be just an enthusiastic reaction or one mixed with personal interest or love for ourselves, and not for Him. We can be certain we love Him if we do so also in adverse situations; furthermore, to guarantee true love for Him, we have decided to prefer Him, above all, in everything that hurts us. To love God in our obstacles and in our pains is always true, sure love. We express this kind of love with the words: to love Jesus crucified and forsaken. […] But which cross, which Jesus Forsaken, must we desire to love? Certainly not a vague cross, as if to say: I want to make my own, […] the sufferings of humanity. Not the cross which can be a product of our imagination; for example, dreams of a martyrdom that may never come about. To be His follower, Jesus said, “Whoever wants to come after me must take up his cross” (cf. Lk 9:23). His personal cross! Therefore, everyone must love their own cross, their own Jesus Forsaken. If, in fact, at a certain moment of our lives, Jesus had appeared before us and because of his great love for us had asked us to follow Him, to choose Him, to — as if to say— to take Him as our spouse, He didn’t intend to manifest Himself to us in just a vague way, but instead in a very precise way. He asked us to embrace Him in all those pains, worries, sicknesses, temptations, in those situations, persons and responsibilities that touch our very person, to the point of being able to say: “This is my cross,” or even better, “This is my Spouse!” All of us have our own personal Jesus Forsaken, which is not the one of our neighbour, nor of anyone else; but really our own. Therefore, if we learn to read beyond the trauma of our various personal sufferings, and see the love of God for each of us, life becomes magnificent, and draws us ever closer to our Jesus Forsaken, to embrace Him, as the saints have done, and to yearn to see Him transformed in us in our own personal resurrection. […] In order not to lose any time, each of us can make a brief examination of his or her own present situation, and then decide, with the help of God, to say yes to all those things to which we want to say no, but know are the will of God. […] Let’s get up in the morning with this proposal in our heart: “I will live today for the sole purpose of loving my Jesus Forsaken.” Everything else will fall into place. The Risen Lord will live in each of us and among us. […]
Chiara Lubich
(From a telephonic conference call, 16 August 1984)
Mar 5, 2021 | Non categorizzato
The story of an “extended” family that is opening up to a love that is not taken for granted Bringing a child, a young person or an adult into the family is always a challenge. Complex, not obvious in any way, both in its development and in its outcome which is never concluded. Looking at these “extended families” from the outside, one feels a mixture of esteem and amazement, almost as if the serenity they show is the result of an indecipherable alchemy of love – an almost romantic vision. It is hard to imagine how complex it is to bring together different sensitivities, cultures and habits, as well as the practical considerations of needs, schedules and languages, in an alliance where the many ‘I’s’ merge into a ‘fluid We’ without friction or, better still, with well-oiled gears. To then feel like one single family is an achievement that is not without hardship, doubts and disappointments. “Welcoming Therese into our family,” said Sergio and Susanna from the focolare community in Vinovo, near Turin, Italy, “has not been easy”. Their story is straightforward, in no way sugar-coated which makes it all the more authentic. What kept them going in this decision was the desire to live their family life as a gift for others and feel the spiritual presence of Jesus as the fruit of mutual love. The decision to open their doors and hearts to a young African mother who arrived in Italy as a refugee was taken with the agreement of their daughters, Aurora and Beatrice, aged 20 and 17. The first difficulties arose when they tried to combine their various needs. “Beatrice likes to plan everything,” says Susanna. “In the mornings every minute is accounted for but sometimes Therese would get up earlier and use the bathroom. This was a problem for her, but gradually she learned to ‘create family’ with her, simply asking her to agree on the use of the bathroom. Aurora, on the other hand, immediately decided to share her wardrobe with Therese and helped her with her studies.” The main challenge is to overcome the silent, corrosive opposition between ‘us’ and ‘the other’ and welcome the other into the intimate dimension of our lives, enlarging the ‘we’. In “creating a family” there is the will to strive to “be family”: in fact, love is first and foremost a choice and this is no less demanding for adults. “In my desire to be welcoming to Therese, I often found myself talking to her until late into the night,” Susanna recalls, “but then I started to suffer from the situation. I found it difficult to explain that I had to get up early in the morning, I was afraid of hurting her. Sergio helped me to deal with it gently but firmly.” For Sergio, the difficulties arose when, rather than coming straight home from work in the evening, he had to go and pick up Therese who was studying in a neighbouring town. “Her classes finished late, and Therese didn’t know how to use public transport, so I often found myself having dinner after 9 p.m”. Here too, choosing to love meant accommodating Therese’s needs, but also looking after the family’s well-being: “We tried to teach her to be independent, as we do with our daughters, so that being available didn’t become too much of a burden for us or an obstacle to her growth. Little by little she has learned to use public transport”. They have discovered that being a family also defines the way we present ourselves to the outside world: “In the first few months that Therese was with us,” Sergio explained, “I put a photo of myself with Susanna and our daughters on my Whatsapp profile. Therese told me it wasn’t a family photo because she was missing! And this is what we discover every day: we are one family because we are children of the same Father, we care for each other and we rejoice in each other’s achievements. It is the ‘we’ which is extended and enriched by love.
Claudia Di Lorenzi
Mar 4, 2021 | Non categorizzato
A conference on the charismatic figure of Chiara Lubich, who knew how to look to the new millennium with all its epoch-making changes, proposing the ideal of universal fraternity. 
An international conference “Beyond the 20th Century. Chiara Lubich in dialogue with our time” marked the official closure of the wide-ranging series of events dedicated to the centenary of the birth of the Focolare Movement’s founder. As the title suggests, the conference studied the charismatic figure of Chiara Lubich from a dynamic perspective on one of the protagonists of the 20th Century who knew how to look to the new millennium with all its momentous changes by proposing the ideal of universal fraternity, never losing the conviction that “unity is a sign of the times”. The 2-day symposium on 18-19 February at the National Central Library of Rome, Italy, considered the figure of the Focolare Movement’s founder from different points of view. Jointly promoted by the Chiara Lubich Center at Rocca di Papa, Italy and the Central National Library of Rome, the event welcomed the collaboration of Sophia University Institute, the international New Humanity NGO and the Trentino Historic Museum Foundation. The Comune of Rome and the Vatican Dicastery for Promoting Integral Human Development offered their patronage. The President of the Italian Republic Sergio Mattarella conferred the prestigious Medaglia di Rappresentanza on the event, in recognition of its cultural value. 
The program had four sections: historical, literary, socio-political and the fourth dedicated to other major 20th Century figures in order to analyze possible similarities and convergence with Chiara Lubich’s thought. Such a variety of perspectives, with contributions from academics of various disciplines, each with their own cultural approach, has permitted a deeper, more mature reflection and understanding of the historic experience itself and of Chiara Lubich’s thought, as well as a greater appreciation of her intellectual, spiritual and existential legacy. A comparison with other leading figures of the 20th century proved equally illuminating, covering contemporary protogonists such as Dietrich Bonhoeffer, Simone Weil, Mahatma Gandhi, Giorgio La Pira, Martin Luther King, Michail Gorbaciov. Chiara Lubich may not have met them directly, but she engaged with their writings and thought at a distance, with a shared passion for humanity and its future, revealing ideals and intuitions with evident features in common. The academic papers prepared by academics from around the world, were introduced by keynote speeches from Michel Angel Moratinos (High Representative for the United Nations Alliance of Civilizations) and historian Andrea Riccardi, founder of the Community of Sant’Egidio. Theologian and spiritual son of Chiara, Piero Coda brought the convention to a close. Donato Falmi, member of the event’s scientific committee, described their motivations. “The biography of Chiara Lubich in its temporal, spiritual and intellectual dimensions, is notably characterized by some themes which belong at the heart of contemporary life, beyond any ethnic, social or religious difference. Among the most relevant we identify are: a constant attention and openness to what is new, the capacity and disposition to dwell in situations of conflict, searching for what unites, an attitude of measuring events with the metre of the unity of opposites. Such profoundly human dimensions, which can be considered essential parts of the new era we are entering, open up possibilities of referring to others, of encounter and dialogue, which animate the whole project”. The convention, streamed live online in four languages and now available on Youtube, was also the stage for the launch of the first critical edition of Chiara Lubich’s book Meditazioni, edited by Maria Caterina Atzori. This book was first published in 1959, translated into 28 languages, with over a million copies printed. It indicates to contemporary readers the way of unity towards fulfilling the last testament of Jesus on earth “That all may be one”. As a fitting finale to the convention, on Monday 22 February the closing ceremony took place of a national educational event “One city is not enough. Chiara Lubich citizen of the world”, dedicated to the world of education, involving many secondary schools across Italy. (The winning schools).
Maurizio Gentilini
Photos by Thomas Klann
Mar 3, 2021 | Non categorizzato
The Mariapolis Center in Paraguay during the pandemic, helping the needy in their neighbourhood The “Mother of Humanity” Mariapolis Centre is in Paraguay, just 20 kilometres from the capital city of Asunción, in a neighbourhood where close 200 families live in favourable economic conditions. Three focolarine live permanently at the Mariapolis Centre, along with three other married women. When the quarantine for Covid-19 began, “we didn’t want to be closed inside the Mariapolis Centre,” they say, “so we began to look at the needs of the families in our area.” In the neighbourhood, “pots of solidarity” were set up – that is, when everyone brings what they have and all together make a big pot to share with all the families. It was a good opportunity to make the big kitchen at the Mariapolis Centre available. “We wrote letters to get all of the Mariapolis Centre’s clients and vendors involved. A lot of help came immediately, so we cooked a good Bolognese sauce with pasta and rice, which was distributed to about 4,000 people in the neighbourhood. “We uncovered a lot of vulnerability: children who didn’t have a home, or had health problems, or houses without a bathroom or windows. So we started to take care of their needs.” At the same time, a WhatsApp group was created in the neighbourhood to share experiences of helping the poor and requests of all kinds. “In a short time, neighbours helped us by bringing milk, oil, clothing and cell phones, so that children could attend classes at school, as well as a refrigerator and construction materials, so we could build five bathrooms for families that did not have any.” The pandemic lingered, and with it came the problems of managing and paying expenses at the Mariapolis Centre. “Our strength was to have a well-organized kitchen, so we started offering a menu for takeaway food for sale. The main orders came from our neighbours, and this gave us the opportunity to get to know some of them better. “One day, for example, a neighbour asked us for help to confess: it had been 32 years since he had received the sacrament of reconciliation. Another neighbour, a professional cyclist, wanted to organize a race through the three main cities of Paraguay. With the proceeds we helped two ethnic groups of indigenous peoples bring electricity and drinking water to their homes.” Providence is never at a loss. “A member of the Focolare community donated a sum of money to cover four months of salaries. Then came an industrial fryer, lots of vegetables, fruit and many other things. What surprised us most was that even a car arrived so we could distribute the food. “But the gift, the greatest gift that the pandemic has given us focolarine has been the possibility to be close to our poor and to live our charism of unity to the full. We are here in this rift, where we can generate this communion between rich and poor and bring this culture of fraternity.”
Lorenzo Russo
Mar 2, 2021 | Non categorizzato
The President of the Focolare Movement entrusted the new general councillors with their areas of responsibility and urged them to form a governing body characterized by a deep spirit of fraternal service born of mutual evangelical love. On Thursday 11 February, one of the central governing bodies of the Movement- the so-called “Centre of the Movement” – was completed when Noreen Lockhart (Great Britain) and Flavio Roveré (Brazil) were elected by their respective sections as responsible for the women and men focolarini. This governing body consists of the president and co-president, 22 general councillors and the two people responsible for the men’s and women’s sections. The councillors come from 17 countries and 4 continents, are are aged between 52 and 70 years: they represent the multiculturalism that distinguishes the Focolare. Many of them have lived not only in their country of origin but also in other geographical contexts: this is important in order to understand the characteristics, needs and challenges of the countries in which those who recognize themselves in the Focolare’s message of unity live. The composition, the “Centre of the Movement” should, in a certain way, be representative of the entire Movement and manifest its unity. According to the Focolare Movement’s General Statutes, the task of this body is “to ensure and increase unity throughout the Movement, directing it towards the fulfilment of its aims and taking care of coordination among its various parts.” In her second session today, Tuesday 2 March, President Margaret Karram gave the elected councillors the new areas of responsibility to follow in the life of the Movement both in its different aspects and in its different geographical areas. On this occasion she reiterated her desire that the “Centre of the Movement”, like all its governing bodies, be characterized by a profound spirit of fraternal service born of mutual evangelical love.
Communication Office
Councillors Cuneo, Chiara (Italy) Spirituality and life of prayer Escandell, Silvia (Argentina) Central delegate Gomez, Margarita (Spain) Nature and physical life Kempt, Donna Lynn (USA) Europe Kobayashi, Renata (Japan) Unity and means of communication Koller, Friederike (Germany) Witness and diffusion, Africa and Middle East Lockhart, Noreen (United Kingdom) Women focolarine Moussallem, Rita (Lebanon) Asia and Oceania Ngabo, Bernadette (RDC Congo) Americas Sanze, Geneviève (Central African Rep.) Communion of goods, economy and work Simon, Renata (Germany) Wisdom and study Zanolini, Clara (Italy) Harmony and environment Consiglieri Asprer, Ray (Philippines) Central delegate Bartol, Angel (Spain) Americas Battiston, Ruperto (Italy) Communion of goods, economy and work Brüschke, Klaus (Brazil) Witness and diffusion, Africa and Middle East Canzani, Francisco (Uruguay) Wisdom and study Dijkema, Enno (Netherlands) Harmony and environment Kenfack, Etienne (Cameroon) Nature and physical life Roveré, Flavio (Brazil) Men focolarine Salimbeni, Antonio (Italy) Asia and Oceania Schwind, Joachim (Germany) Unity and means of communication St-Hilaire, Marc (Canada) Spirituality and life of prayer Valtr, Vit (Czech Republic) Europe
Mar 1, 2021 | Non categorizzato
Seeking love and fleeing from pain: this is an almost natural mechanism of human existence. With the message of the cross, however, Christianity teaches that true and deep love passes through pain. Whoever understands the cross well – says Chiara Lubich in the following text – finds in it a key to the fullness of life. “Let them take up their cross . . .” (Mt 16:24). So strange and unique are these words. Like all the words said by Jesus, they have something in them of a light that this world does not know. They are so bright that the dull eyes of human beings, including those of apathetic Christians, are dazzled and therefore made blind. … And perhaps the whole mistake lies here: in the world, love is not understood. Love is the finest of words, but it is also the most deformed and debased. … Perhaps maternal love can give us an inkling of it. For the love of a mother is not only hugs and kisses; it is above all sacrifice. Thus it is with Jesus: love impelled him to the cross, considered foolishness by many. But only this foolishness has saved humanity and has formed the saints. Saints, in fact, are people who are able to understand the cross. They are men and women who, following Jesus, the God-Man, have taken up their daily cross as the most precious thing on earth. At times they have brandished it like a weapon, as soldiers of God. They have loved it all their lives, and they have known and experienced that the cross is the key, the only key to a treasure, the treasure. The cross gradually opens souls to union with God. Then, through human beings, God once more reappears on the scene of this earth. He repeats—although in a way that is infinitely lesser, yet similar — the actions that he himself once performed when, as one human being among others, he blessed those who cursed him, forgave those who insulted him, saved, healed, preached the words of heaven, fed the hungry, founded a new society based on the law of love, and revealed the power of the One who sent him. In short, the cross is the necessary instrument by which the divine penetrates the human, and a human being participates more fully in the life of God, and is raised up from the kingdom of this world to the kingdom of heaven. But we must “take up our cross…,” wake up in the morning expecting it, and knowing that only by means of it can we receive those gifts which the world does not know: that peace, that joy, that knowledge of the things of heaven, unknown to most. … The cross, the badge of the Christian, is unwanted by the world because it believes that by fleeing it, suffering can be escaped. The world does not know that the cross opens wide the soul of the person who has understood it to the kingdom of Light and of Love: that Love which the world seeks so much, but does not have.
Chiara Lubich
Chiara Lubich, Essential Writings, New city Press, Hyde Park, New York, 2007, pp. 189.
