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Venite a vedere - Communion and LiberationCommunion and Liberation is an ecclesial movement whose purpose is the education to Christian maturity of its adherents and collaboration in the mission of the Church in all the spheres of contemporary life.
We wangle an evacuation flight through the American Embassy, because a€?diggera€? the newspaper we are a€?working fora€? is associated with Rolling Stone a€?.
A A A  We wangle an evacuation flight through the American Embassy, because a€?diggera€? the newspaper we are a€?working fora€? is associated with Rolling Stone a€?. 20121 Kings 8:28 -- But please listen to my prayer and my request, because I am your servant. Philip Brooks, Gary Waddell, Greg Pankhurst, Carol Porter and i moved into house in George Street Fitzroy. Stifling hot, the sounds of small arms fire punctured occasionally by the whistle of a rocket cruising into the city. Lon Nol , the token head of government is a lunatic , whose policy in these last days is to build a zoo in Pnom penh. Philip Brooks, Gary Waddell, Greg Pankhurst, Carol PorterA  and i moved into house in George Street Fitzroy. He had a stroke 18months prior, and seems to be missing his faculties, especially any sense of the doom thats about to befall the country. One, go to university and engage in 4years of study, or in Philipa€™s case , go somewhere dangerous where others were too frightened and cover it for a newspaper.
Wea€™re in our element, young men in search of reputations, dangerous animals in dangerous situations. One, go to university and engage in 4years of study, or in Philipa€™s case , go somewhere dangerous where others were too frightenedA  and cover it for a newspaper. With Alice ,Rose Costello and her 2 kids Raani and Noah, Alan robertson, Greig Pickhaver (HG Nelson), Larry Meltzer, Ponch hawkes and Andrew Bell. It synthesizes the conviction that the Christian event, lived in communion, is the foundation of the authentic liberation of man.
Philip had been having a light weight affair with Helen,She was also having a relationship with Philip Frazer. Communion and Liberation is today present in about seventy countries throughout the world. He was the editor of a€?diggera€? magazine, and had the Australian rights to a€?Rolling Stonea€? in Australia and also produced The a€?Go-Seta€? magazine. Fitzroy in the early seventies was still a bit rough, Paul became fascinated by the criminal element. That he co-ownwd with Molly Meldrum and Jon Hawkes.Philips aspiration was to become a journalist ,so typical of his opportunism. We checked into the Malaysia Hotel at the bottom of Sukumvit, notorious for being the place to score when arriving in a strange place like Thailand. The gathering attracted 4,000 volunteers and 700,000 participants.A The essence of the charism given to Communion and Liberation can be signaled by three factors. Each floor of the hotel had a boy that would do your bidding, procuring that which the brain desired, be it drugs or sex. Then the lady from the shop climbs into the taxi, drives her hand down the back of the seat finding her stolen shades. Lots od sadistic behaviour.A  I remember one very long night in the kitchen at the freestore.
Phil Motherwell and this lunatic of a man had this fight, that started with them smashing at least a dozen empty beer bottles over their heads. I remember Paul and Anne and I going back into the kitchen which was just a sea of broken glass and blood. During the six years we had been living in Chicago's Hyde Park neighborhood, we had belonged to St.
We run right down to the very last gate at the terminal, grab a copy of the Bangkok Post as we get on board. We are the only passemgers, but for a journalist Bruce Pauling who was working for a€?The Timesa€? in London. Thomas was the first parish that my husband and I joined as adults, and our three daughters (the twins had not been born yet) had been baptized there by Reverend Jack Farry. He was an old hand, had covered both Cambodia and Viet Nam using the The Trocadero Hotel in Bangkok as his base.
Just as we are about to begin our descent in to Pnom Penh, Philip and Bruce chortling away, I pick up the newspaper we had bought before embarking.
There on the front page is a photo of the airport wea€™re about to land at under attack from the Khmer Rouge the day before yesterday.
The heart is really pounding by now.A  Lots of khaki ,guns and cameras, a mad race into Pnom Penh.
To my delight and amazement, Sarah and her assistant were offering Catechesis of the Good Shepherd! I promptly signed up my second daughter as well and began to spend the sessions in the back of the atrium, lurking.
As Sarah and I became better friends, and as I began to fall in love with the Catechesis of the Good Shepherd, Sarah told me that she also belonged to a lay ecclesial movement, called Communion and Liberation. I remember thinking that CL must be cool, since Sarah was also into CGS, and it was super cool, but aside from hearing about what it meant for her, I wasn't really very interested in it. Philip cuts a deal for a beautiful Leica camera with Bruce Pauling, while talking about the war situation. But when my husband told me that he needed something more, in order to live his faith more fully, I quickly recommended that he speak to Sarah and her husband about CL.
There were a few exceptions, Margot Nash and Robin laurie started a small broadsheet and formed an organisation. Well, he fell in love right away, and started giving me Father Giussani's books to read and asking me to come to School of Community. You get passed frightened quite quickly and get into this fatalistic observance perspective. I read the books, and found them very beautiful, if unoriginal (yes, I'm sorry, but my only criticism of Father Giussani was that he wasn't saying "anything new." Now, I think one of the greatest things about him is that he doesn't say "anything new"!).
Margot had just returned from a couple of years in southern India studying the kathakali theatre.
But as for School of Community, I didn't want to give up an evening at home with my children so that I could meet with a bunch of adults to speak about Jesus -- my faith received such a powerful electric charge when I became a mother, and it seemed wrong not to include my children in every aspect of my spiritual journey. Robin lived in a house in Bell street in Fitzroy with Red Symons, Jenny Keith and Peter Cummins. When we moved to Ohio three years ago, it was a time to make new friends, and I wanted to meet other people who were following Father Giussani. Red was to play anA  integral role in forming Skyhooks, with Greg Macaintsh, Steve Hill who was later replaced by Shirley Strahan. Though I still thought that he wasn't saying "anything new," I was hungry for friends who were following the Church: the old, essential, not-at-all new Church.
Sometimes, among other Catholics, I feel so disoriented hearing about particular devotions or charisms that seem unfamiliar to me. Father Giussani had the peculiar genius for cutting through all of the "extras" and going straight to the heart of Christianity -- he tirelessly proposed Jesus Christ (much as our current Pope, Benedict XVI does).


What is new about CL is not so much a particular theology, but a way of living out Christianity that is vital, vibrant, and vivifying. When all of a sudden the drivers pull off the road and these troop carriers boom down upon us as they are crossing from one side of the city to the other. It involves being able to see our Lord, beloved and adored, in the bonds of friendship that exist between and among ordinary, sometimes uninspiring, Christians.
What Father Giussani both proposed and also demonstrated in reality is that Christ is not only present as Bread and Wine in the Eucharist, he is also present in the unity that exists in his people -- the Body of Christ. When we gather together, we can meet him in the flesh.Some people wonder: why do you need anything in addition to parish life?
It is true that the Eucharist vivifies and enlivens any particular parish community, but what seems to be most difficult for us is to live with an awareness of what the sacraments mean.
Without an awareness of what our Baptism means, what our Confirmation means, what our participation in the Eucharist means, we sleepwalk through our lives, and miss so much! God is reaching out toward us, wanting to meet us in all our present moments, but we easily get distracted. We need friends who live this awareness, who are willing to live this awareness along with us.Some people also wonder whether joining a movement narrows our involvement in the Church.
The more I follow this one particular charism, the more universal my understanding of so many other aspects of the Church has become.
In fact, being involved with CL has opened me up to the international dimension of the Church, as well as opening my heart to people in my immediate environment who are different from me. The law of the Incarnation always works this way -- Christ comes to me and shows me the whole, in all its universality, through particular circumstances.I would be remiss if I didn't mention Father Vincent. Even though my involvement with CL had become more consistent and serious when we moved to Ohio three years ago, it wasn't until the first Lent retreat we had here in my new town, led by Father Vincent, that I finally let my heart be fully engaged in CL. I pray for his work there, and that he may bring even more people into our beautiful friendship!
January 26th, 2004 Fr Giussania€™s letter to the Holy Father, Pope John Paul II, on the occasion of the twenty-fifth anniversary of his Pontificate.
Panorama, October 30th, 2003 Fr Giussania€™s letter to the Fraternity following the annual pilgrimage to Loreto. June 22nd, 2003 Fr Giussania€™s letter to the Fraternity for the twentieth anniversary of the Pontifical recognition of the Fraternity of Communion and Liberation. February 22nd, 2002 Fr Giussania€™s testimony as presented at the Pontifical Council for the Laitya€™s Seminar, a€?Ecclesiastical movements and the new communities in the pastoral care of the Bishopsa€?.
1989A The beginning and end of Christian morality I've been reading ahead in Is It Possible to Live This Way? After a long discussion on the true meaning of freedom, Father Giussani writes: "Freedom isn't choice, it's only a possibility to choose because it's imperfect" (p.
And then on the next page: Yet carrying out this correct choice demands a clear awareness of the relationship with Christ, of the relationship with destiny. He's near Simon and He says to him, very softly, without the others realizing, He says quietly, 'Simon, do you love me more than these?' This is the culmination of Christian morality: the beginning and the end of Christian morality. Man finds his dignity in the choice of what he values most in life and from which he expects the greatest satisfaction. I have understood for a long time that freedom and morality are tightly bound in Father Giussani's thought. I have also grasped that his denunciation of moralism was never brought on by a disdain for morality. And the heart is not "what I like" or "what I want" -- it's the constant thirst for what I'm made for, my destiny, Christ.
I can be seduced to imagine that something I want is my destiny -- if I lose sight of the ever-expanding horizon that calls me with an Infinite love. Moralism's answer, which says we have to suppress our desire, do violence to our desire, is useless, even mortally dangerous, to our souls. It is the solution of a lonely humanity, a humanity that has ceased to listen to the voice that calls each of us by name, a humanity without Christ.
We need to hear Him ask us, "Do you love me?" We need to let that question burn into our hearts every minute of every hour, engage us, draw us through our days. Because even those who are so blessed to have heard Jesus speak directly to them through metaphysical means, do not hear this question so perfectly and constantly that they can forgo the Eucharist or the people of God, who make up the Church.
No, God has willed it that we must turn to one another -- there is no other way -- and remind each other that He asks, He continually asks, "Do you love me?"If you expect your satisfaction from something that can be dust tomorrow, you'll have dust.
Do I love them?A  The meaning of tenderness Father Giussani and Enzo PiccininiDuring the summer of 2006, my family and I participated in the CL summer vacation for the Varese (Italy) community that took place in the Dolomites (San Martino di Castrozza). During those very rich days, we heard a talk given by a priest whose name escapes me and who was introduced as the spiritual director for Memores Domini in Italy (or something -- I don't speak Italian! In any case, the theme of his talk was "complaining" ("lamentare" -- which my Italian English teacher friend kept translating into my ear as "moaning" -- luckily I know British English and I know that this word is used as we would use "complaining" in America). In any case, the very strong theme of his talk was that "lamentare" is a form of violence, the worst kind of violence -- an "ugly" violence ("brutto" means ugly, not "brutal," right?). Memory - the greatest Christian word I know - that makes presentsomething that happened long ago. In his daughter [Emmanuel Mounier'sdaughter, Francoise with micro-encephalitis], in the circumstance thateveryone considered to be misfortune, a sign emerged that forced oneto think of the present Mystery of Christ.This is memory.
May this start to become normal among us, may it be asign that forces us to think of the Mystery of Christ as present! It is the demand for a humanexperience that can be considered such, because this is my life's mostabsolute necessity.b. But it is not the complaints that break theheart of a suffering child, it is the complaints that burden the heartand ears of those listening, which render life difficult for thosearound us, and our life becomes a sentence also for others, a life-lament that does not know happiness, and even less, joy.c.
But whoever sets up his life as lamentation does not know the grandthing that makes man great: tenderness.
The man who complainsdoes not know tenderness, but vomits onto others what he has insidehim. It was like a sign pointing down a road that I refused to travel because I thought I already knew it and had already been on it.What was different about Father Vincent? When the foreign thought entered my mind that day: "This is for me!", perhaps it was just that having moved to a new town so recently, I was less sure of myself, less comfortable with all the answers I was carrying around inside of me.
What is so weird is that I've spent very little time with this priest, and he's kind of spotty about reading and responding to his emails. I experience it in my daily life, mostly as a result of the profound and moving experience of School of Community this year, but most importantly in the new fraternity group that Marie and I have formed.
First he placed a small standing crucifix on the table in front of us.1) He pointed to the crucifix and said, "We do SoC for him -- not for the movement, not because of the movement -- but because of him. It doesn't depend on anything or anyone else, so we have our freedom, and no one can limit us or our freedom to do it because I have all I need and you have all you need. No, the only one who knows it and gives it as a gift is Christ [points again to the crucifix]. They come because of the charism, because of him [points again to the crucifix], so you should be grateful that he sends them to you, and you should care for them, and be surprised and amazed that they come." "This is the Victory that Conquers the World, Our Faith" "We come to the Fraternity Exercises in order to revisit the things we always tell each other. We meet all together because there is nothing, normally, that can help the emotion of the heart or the liveliness of perception of our mind, nothing capable of influence, like a tender, motherly, brotherly, friendly push on our will, more than our coming together." (Fr.


Giussani)The content of the Spiritual Exercises took our book of the School of Community, Is It Possible to Live this Way? I have so many thoughts about the content, but I want to write about them after all my blogging friends have returned from the exercises, so that perhaps we can have a discussion about them. Meanwhile, though, there are three very important things that happened for me at these exercises:Many of our friends from the Chicago community were present at these particular exercises, and being face-to-face with them reminded me of my reasons for keeping myself apart from the movement during the years I lived there. I was particularly struck, thinking about what my life would have been if I had dived right into living the proposals of the movement while I was among these people who first introduced me to them.
To be specific: it was the sin of pride: I already knew how Christ came to me, I already knew what Christ wanted of me, I already had a history of working out my Christianity on my own and I didn't want anyone to tell me that that history was limited and starved for oxygen because I knew it was beautiful, dammit! To use the CL way of characterizing this attitude, I was reducing the Mystery to my own measure, insisting on making the decisions about how and where and when Christ had something to say to me.
What is amazing to me is that I could come to these conclusions based on piety, how I was reading Fr. But what I was hung up on was the scandal of the appearance of the local Church -- that Christ could manifest himself in these particular people, with all their irritating and unpleasant humanity (sorry, my friends), was just too much for me to digest. How hard it is to understand this distinction until you've lived through the mistake of confusing them (and the consequences of this mistake -- which are loneliness and bitterness). Being among these people now, I see their beauty -- it is a profound beauty, one that makes me ask, "Who is this man who could cause such a miracle among these particular people?"What a different experience it was for me to go to the exercises with Marie, my fraternity sister! Last year, I went "alone" -- of course, I immediately hooked up with new friends when I went to Minnesota, and I never for a moment felt myself to be alone while I was there, but what I mean was that I did not go with anyone from my local community. During these exercises, Marie and I discussed what we were hearing and witnessing, just as I did with the people I met in Minnesota last year, but I was able to express so much more with her -- the conversations went much deeper and were also much more concrete because we share a history already. There is also a whole new dimension to the content of the exercises for me -- because I know that in our fraternity group I will be wrestling with what Father Carron's lessons mean for Marie, as well as for myself. This brings out facets I never would have considered, and it enriches my life.As I tried to formulate a question for the assembly, and then, as I sought answers to my questions, I discovered that my biggest vulnerability or weakness has to do with an urge to organize or even strategize the Mystery.
What was particularly striking about this personal insight is that this is not the first time I've recognized this problem in myself and vowed to overcome it. Before joining the Fraternity, I never thought of myself as a control freak -- if anything, I felt "organizationally challenged" and desired a little more control and strategy in my life. But it is not my life that I seem compelled to organize and control, in any case (that's still something I contemplate on the level of "impossible dream") -- it's the way that Christ chooses to show himself to me in my surroundings and in the community he's given me. This topic probably requires its own blog post, so let's just leave it on the level of vague abstraction right now. Untiring Openness, Most Faithful Unity The above photo comes from the Communion and Liberation website and was taken during the March 24, 2007 audience with Pope Benedict XVI. Many diverse things have been happening in my life, lately, but in response to all of them, this phrase, "Untiring Openness, Most Faithful Unity," keep popping into my thoughts. Father Carron, in a letter he wrote to everyone in the movement before the audience, mentioned these words and said that they came from something Fr. I did a search, and didn't find the reference (maybe someone out there knows where this phrase comes from?), but I have been really moved (and corrected!) to consider what it means to be untiringly open and most faithful to unity.I especially appreciate the Italian word apertura, which means openness. It reminds me of the fact that a photograph cannot come into being without allowing light to enter through the aperture. Without this openness, beauty remains a fleeting thing that passes by me without ever moving me, and I have nothing to give, nothing to show, nothing even to say. During the six years we had been living in Chicago's Hyde Park neighborhood, we had belonged to St. I remember thinking that CL must be cool, since Sarah was also into CGS, and it was super cool, but aside from hearing about what it meant for her, I wasn't really very interested in it. Well, he fell in love right away, and started giving me Father Giussani's books to read and asking me to come to School of Community. But as for School of Community, I didn't want to give up an evening at home with my children so that I could meet with a bunch of adults to speak about Jesus -- my faith received such a powerful electric charge when I became a mother, and it seemed wrong not to include my children in every aspect of my spiritual journey.
Even though my involvement with CL had become more consistent and serious when we moved to Ohio three years ago, it wasn't until the first Lent retreat we had here in my new town, led by Father Vincent, that I finally let my heart be fully engaged in CL. 1989A The beginning and end of Christian morality I've been reading ahead in Is It Possible to Live This Way? I have understood for a long time that freedom and morality are tightly bound in Father Giussani's thought.
Moralism's answer, which says we have to suppress our desire, do violence to our desire, is useless, even mortally dangerous, to our souls. During those very rich days, we heard a talk given by a priest whose name escapes me and who was introduced as the spiritual director for Memores Domini in Italy (or something -- I don't speak Italian!
It doesn't depend on anything or anyone else, so we have our freedom, and no one can limit us or our freedom to do it because I have all I need and you have all you need. How hard it is to understand this distinction until you've lived through the mistake of confusing them (and the consequences of this mistake -- which are loneliness and bitterness). Being among these people now, I see their beauty -- it is a profound beauty, one that makes me ask, "Who is this man who could cause such a miracle among these particular people?"What a different experience it was for me to go to the exercises with Marie, my fraternity sister! There is also a whole new dimension to the content of the exercises for me -- because I know that in our fraternity group I will be wrestling with what Father Carron's lessons mean for Marie, as well as for myself. What was particularly striking about this personal insight is that this is not the first time I've recognized this problem in myself and vowed to overcome it. This topic probably requires its own blog post, so let's just leave it on the level of vague abstraction right now. Word Among Us The Holy Rosary By Luigi Giussani.Sent by the Father- A A greeting at the close of a retreat of the Novices of the Memores Domini. If there were no moments of this kind, the Mystery could do anything, but in the end, we would reduce everything to the usual explanation. But not even a Nobel Prize winner can stop himself from being dumbstruck before an absolutely gratuitous gesture. If there were not these moments, we would find answers, explanations, and interpretations to avoid being struck by anything.
It is good that some things happen that we cannot dominate, then we have to take them seriously, and this is the great question of philosophy. If this were not the case, then we could dominate everything and be in peace, or at least without drama.
Instead, not even the intelligence of a Nobel Prize winner could prevent him from coming face-to-face with a fact that made him dumbstruck -- instead of dominating, it was he who was dominated. It is the drama that unfolds between us and the Mystery, through certain facts, certain moments, in which the Mystery imposes itself with this evidence. These are facts that we cannot put in our pocket, which we cannot reduce to antecedent factors.
This blossoming will not bloom only at the end of time; it has already begun on the dawn of Easter. The Spirit of Jesus, the Word made flesh, becomes an experience possible for ordinary man, in His power to redeem the whole existence of each person and human history, in the radical change that He produces in the one who encounters Him, and, like John and Andrew, follows Him.



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