Simple things can be very difficult

Sabastine, Ekeno and Mike at DSPT

God at the Ritz 

Discussion 19 November 2015 at DSPT
With: Augostine Ekeno, Sebastine Bulla, Mike Trimble
Book to discuss: Lorenzo Albacete, God at the Ritz: Attraction to Infinity. Reprint ed. New York: Crossroad/Herder & Herder, 2007 [ISBN: 978-0824524722].

We had a very interesting discussion. We all agreed that this book was one of the easiest to read and at the same time the most difficult to summarize. Author Lorenzo Albacete discusses the human person in terms of Christian anthropology and does so in a simple humorous way at first reading. The problem lies in the fact that while the writing is simple and inviting, his message is present on several levels. The text must be reread and digested to fully understand every idea in each essay.

Msgr. Lorenzo M. Albacete (1941-2014)

      The Chapter entitled “Real Beer” opened the question: “What do we want?” Are we satisfied with something just good or do we want the real things. It is a restatement of the moral question do we want an apparent or lesser good, or a real good, are we willing to settle for less than the highest good available which is the transcendent.
      The desire for knowledge of both rational and irrational, the material and immaterial is what draws men to the infinite. This desire for knowledge is something that Albacete had and was important to him. With this knowledge he was able to say: “ I could always appeal to what I had in common with my questioners – a love of life, a desire for happiness, a passion for freedom and respect for the demands reasonableness. I would let that guide my replies to their questions.” This he attributes to a lesson he learned from Luigi Giussani. This attitude will give anyone a common ground for rational discussion with any reasonable person.

Fr Luigi Giussani, founder of Communion and Liberation

      The one Chapter that drove our discussion for the longest period of time was “Why, Why, Why, Why, Why” the title to chapter 16 was a key point in our discussion. This question is key to humanity. To ask this question shows a curiosity which is critical to being human. All of the human ills whether it is physical mental or spiritual pain demands that this question be asked. To neglect this question is to step off of the path of true humanity. It is key to discerning the meaning of human life, suffering and evil. To fail to ask why is to surrender to the secular powers and cease to search for the mysterious.
      Suffering became another key issue. Participation in suffering leads to a deeper questioning of why, but it also sharpens ones perceptions in looking for answers and leads to hope. Christ’s persecution and suffering, the story of his life ends with the resurrection. Our suffering realized in a finite way leads us to realize something greater. Job’s story of suffering is a question of Why.  Suffering like Job is an opportunity to witness to those who are not overtly Christian.

Fr. Luigi Giussani preparing publications in 1968

      Albacete points out the misconceptions about evil and the suffering it can bring in Chapter 34 where he discusses the 911 attack. After the attack many people could not understand how such an atrocity could be carried out in the name of religion and were not able to find a meaningful answer and relegated it to the psychological or philosophical levels. Albacete explained this lack of a coherent answer for the irreligious secularists who see religion as something that should be life affirming suddenly becoming anti-existence which is a conundrum because religion is no longer what it should be, mystery has been replaced with an idol.
If one unties their suffering with Christ’s suffering it becomes easier to forgive others because we recognize that we are not the only ones to suffer, we are led to solidarity with Christ and we are able to recognize suffering as part of the human condition.
      The face of the other, especially of the poor and the suffering was another idea that Albacete raised focused on. These faces cry out to the soul of the other for a response. They are concrete persons when encountered in their suffering, just as they were for Christ. In them we can find Christ’s face if we look for it.

One final observation. This book asks many important questions that need reflection. The book could be used to form the basis for retreats examining a social justice or a retreat dealing with the spiritual nature of Christian anthropology. This book when read thoughtfully in a group will generate a meaningful dialogue.

Summary by Mike Trimble

Literature and Wit with Communion and Liberation

God at the Ritz: Attraction to Infinity

Tomorrow the members of our group will share their reflection on the little volume by Msgr Lorenzo Albacete that gathered a number of essays originally written for the New Yorker.  The volume is:

Albacete, Lorenzo. God at the Ritz: Attraction to Infinity. Reprint ed. New York: Crossroad/Herder & Herder, 2007 [ISBN: 978-0824524722].

Lorenzo Albacete was born in San Juan, Puerto Rico, on 7 January 1941. He originally studied physics before training for the priesthood. He was ordained for the Archdiocese of Washington DC in 1972. He earned a doctorate in Sacred Theology from the Pontifical University of the Angelicum in Rome, served on the U.S. Bishops Committee for Hispanic ministries, taught theology in seminaries and wrote for the New Yorker. He was often interviewed by CBS and CNN on questions relevant to Catholic issues. 

Active in the Communion and Liberation Movement, he was often called to articulate the aims and style of the movement. More so, he leant himself to guiding members in the spirit of communion. He died at Dobbs Ferry, New York on 23 October 2014. 

God at the Ritz is a witty but profound book for Catholics and non-Catholics alike. Msgr Albacete wrote it to invite discussion rather than to confirm any doctrine. And since I had the joy of hosting Lorenzo Albacete at my home, I look forward to learning the impressions his writings will make on my students today. 

A Charism of Unity and Communion

Chiara Lubich 1950

The Focolare Movement: Spiritual Writings of the Founder

Class discussion 12 November 2015
Participants: Augostine Ekeno, Sebastine Bulla, Michael Trimble

Reading assignment: 

Chiara Lubich, Essential Writings: Spirituality Dialogue Culture. 1st American ed. New York: New City Press, 2007 [ISBN: 978-1565482593].

Discussion:

There was a consensus among the three of us that unity and communion are the two central themes that run through all of Chiara’s writings in this volume, since all the writings are in fact based on the Spirituality of Unity. As Chiara herself noted, in spite of the tensions, wars and other evils of our age, the world is still moving toward unity and consequently peace (12). Humanity has entered a new era of a global village “inviting us all to become a single family” (xvii). So humanity’s longing for unity and peace is a sign of the times. Jesus himself in his farewell discourse prayed for unity, “That they may be one” (Jn.17:21), a phrase that has become the basis for several ecumenical movements in the world to day. The Focolare Movement also centers its life and activity on Jesus’ prayer for unity. Its Spirituality of Unity is focused primarily on uniting individuals, groups, cities and nations seeking to eliminate all discrimination and creating a united world. It is lived, not only by individuals, but also by groups- the communitarian dimension of this spirituality. Chiara describes this spirituality as a new way of life that is Gospel-based, embracing parallel values present in other faiths and diverse cultures.

Our first discussion was on “Mary in the Focolare Movement.” Mary’s relationship to the Movement is understood in terms of the image of Mary in the Church as portrayed in the Gospels. Members of the movement are to see in themselves the possibility of becoming a little Mary, of becoming similar to her (43). In fact the whole Focolare Movement is named the “Work of Mary” because it is considered to be a living rosary. Members are the living beads of a rosary, who in reciting the rosary, give praise to Mary whom they try to imitate. Mary was the first and ardent disciple of Christ and so is our perfect model of discipleship. She is considered as a door that leads to Christ; imitating her becomes the main goal of all members. Jesus entrusted us to the care of Mary at the foot of the cross to be our Mother; so we can turn to Mary in times of difficulty and trials.

Peter Paul Rubens' Assumption of the Virgin (1612-17)

In “The Charism of Unity and the Arts,” Chiara takes up a theme already expressed in many ways by other people, the idea of beauty as a transcendental reality and a good with unique spiritual character. The beauty created by artists expresses something in the human soul that lives beyond the individual.  A great work of art like the “Assumption of the Virgin” by Peter Paul Rubens in the 17th century has been treasured by people of all ages. For Chiara, the artist creative work can be an effective means of evangelization. Just as saints can show God to humanity, artists likewise can show God to humanity in a number of ways not only in beauty which is a taste of God, but also indirectly by showing what the human soul can produce in a great work of art. She maintains that the artist is in many ways is like a philosopher. The creative vision in composing such a work of art is much like presenting a philosophical argument.

The other topic of discussed was the “Holy Spirit, the unknown God.” Chiara describes the Holy Spirit as the soul of the Mystical Body of Christ (143). She tells us to turn to the Holy Spirit, the unknown God, as did Mary for spiritual assistance and consolation. In our discussion, we acknowledged that the Holy Spirit, the third person of the Holy Trinity, is often forgotten or neglected. For instance, one of the reasons some people have left the Catholic Church for Pentecostal Churches especially in Africa, is due to what they often describe as the absence of the Holy Spirit in the Church. African cultures have great respect for spirits. They wrestle with issues of people being possessed by the spirits. There is great longing for healing ministry especially in the area of exorcism. The Charismatic Renewal Movement with its emphasis on the Holy Spirit has been a great help in this regard. They Charismatics are really a blessing in responding to this great need that was obviously missing in the Church. Many have turned to them to fulfill their aspirations.

“Being a family” is another topic we discussed. Chiara in a message addressed to the members on December 25, 1973 stressed the need of being family. This is to be placed above every work of the Movement. She gave concrete examples of how to build family- showing understanding to those suffering from spiritual or moral trials, caring for those in pain or for the dying, sharing in the success of others, etc. The theme of unity and communion is being emphasized. This message is very relevant especially in the western culture where individualism is the common lifestyle.

The poem “Living Life” deals with the dynamics of Christian living. The human spirit is made for love, so all human beings naturally thirst for companionship. This thirst for companionship is even more intense at moments of difficulty or detachment, like when one is bereaved. Life can be so lonely during those times. However, when a soul gives itself to Christ sincerely to God, then the sorrow begins to disappear and unexpected horizons begin to open. The thirst for companionship is thirst for unity which is inherent in every human person.

“Persons in Communion” is an address by Chiara to the New Families Movement in 1987. The first part of this address focuses on “Christ the teacher.”  Parents as first teachers of their children ought to learn to be good teachers after Christ himself. Children are first of all sons and daughters of God and should be treated, not as possession, but as people entrusted to our care.  Like Christ, they are to be good examples for their children by putting into practice what they ask of them. This is very important especially these days when parents are very busy and often don’t spend much time with their children. Some parishes have created ways to encourage parents’ involvement in the formation of their children, but this continues to be a big problem. Parents sometimes have to work multiple jobs to make ends meet, and so have little time left to be with their children. The education of children is so essential and should be given a priority by parents, no matter what the circumstances may be.

Mike, Sabastine & Augustine reading to discuss the Focolare charism

Our consensus:

Generally, we came to conclusion that the world needs the Spirituality of Unity. A lot of people are living in loneliness. There are tensions and wars between nations. There is discrimination, racism, and all forms of divisions among individuals, groups and nations. Our world is in need of rediscovering and reestablishing unity and peace. There is great need for unity and peace among families and nations. The Movement’s Spirituality of Unity is relevant in the world today for fostering and promoting such unity and peace among peoples and nations.

Individualism is one of  the root causes of divisions and tensions because people or groups usually have different ideologies and if the focus is on their differences rather than on what unites them, then you are bound to have divisions and tensions. But no one can survive on their own alone. We have to depend on one another for survival. Even the food we eat, it is not produced in the grocery stores but on the farms by human beings. Even at the global level, when one of the oil countries has a problem, it affects the prices of oil globally. The whole world is interconnected and each person or nation has to depend on the other for survival. That is why we have to approach issues like comprehensive immigration reform with great sensitivity.

So no matter the differences, we must learn to work together for peace and harmony. As Chiara herself noted, we must be open to the Holy Spirit leading us to accept one another. This of course is only obtainable through extensive dialogue.

Summary by Sebastine Bulla

Chiara Lubich, 2000

Reviewing the spiritual writings of Chiara Lubich

“The message of the Focolare Movement is not a complicated one,” wrote Chiara Lubich (1920-2008), founder of the movement. “The movement’s spirituality is drawn straight from the Gospel. For 2,000 years Jesus has asked his followers to give God the first place in their lives. He desires the fulfillment of his New Commandment: “Love one another as I have loved you” (Jn 13:34). It is not great works that characterize Christians, nor knowledge, miracles or mystical phenomena. If we love one another, then the world will believe.”

Tomorrow our group will review Chiara Lubich’s Essential Writings: Spirituality Dialogue Culture. 1st American ed. (New York: New City Press, 2007).

This was the last work published during the lifetime of founder Chiara Lubich - less than six months before her death. It collects essays and motivational talks from her earliest interventions to her reflections at the New Millennium and during the opening days of the pontificate of Benedict XVI. Students will not comment on the whole publication, but will concentrate on what they have found personally helpful or challenging, or both.

The Need to Belong to Someone, Somewhere, Somehow

The Catholic Worker 1934

The Long Loneliness

Dorothy Day autobiographical history of the origins of the Catholic Worker Movement
Ecclesial Movements, class discussion 5 November 2015
Participants: Augostine Ekeno, Sebastine Bulla, Michael Trimble

Augostine, Sebastine and Mike

Reading assignment: 

Dorothy Day, The Long Loneliness: The Autobiography of Dorothy Day. Introduction by Robert Coles; illustrated by Fritz Eichenberg. 3rd reprint ed. San Francisco: HarperOne, 2009 [ISBN: 978-006061751]

Discussion

Historical influences and realities shape people’s growth and development and their vision of life. 20th century development and growth in America shaped Dorothy Day’s perspective on life, human relationship and religion. The collective human response to the 1906 San Francisco earthquake had a great impact on her life. All these historical realities brought the best out of her. This however has not been the case for many people who have gone through suchlike experiences. In parts of Africa where people are born in war and poverty stricken areas, it is common to find people with maladjusted vision of the world and God and can’t trust God or humanity. Yet Dorothy Day overcame all these odds and emerged with a great sense of sensitivity to injustices and human suffering and trust in human beings.

    Community as a way of life meant so much for Dorothy Day. Embedded in all human beings is a need to belong to a group, someone, somewhere or something. Dorothy Day realized this aspiration and thus sought to build a community where people share values and principles needed to build an ideal human family. Everything she did was always defined by members of her community especially the poor who are often pushed to the periphery. During that time in America, there was still a great sense of community and family. Emergence of industrial cities at the end of the 20th century erased cultural and traditional values on which community was founded. This reality has continued to be more real as years went by. Development and technological advancement in America has given birth to various forms of distraction and sense of indifference to human suffering and injustice. There is still a great sense of community and sharing among people in rural parts of Africa where there is less distraction. Notwithstanding the value of community, there are possibilities of exclusion within communities especially those which are not truly grounded in the gospel values.

     Great ideas from talks and conversations molded Dorothy Day and sharpened her eyes to see clearly evils of her time. Discussions enabled her to see the world from a much broader perspective and she came to understand that a real community has power to change the social order. These conversations represented the voice of the poor workers that was not being heard. Workers were alienated from forums where policies were being formulated. No one wanted to hear their grievances. Today’s worst cause of alienation is technology and capitalist multinational companies enjoying monopoly. While communication has been made faster in the developed world, warm and close human relationships have been dampened by technology that has made closer those who are far and distant those who are near. This is different in most parts of Africa where communication is not so much advanced and people still value banter as a way of socialization and building community.

Dorothy Day, Easton Farm 1938

     Good education is a pillar for an integral human development. Dorothy Day read and listened to the voices of reason around her. She read Russian literature and the Bible and many other books. This equipped her with a methodology of social analysis that enabled her to develop actions that transformed the social order. American and western academic culture is by far best placed to produce critical minds like that of Dorothy Day because of the influence of Western and American philosophical traditions. A reading culture and introduction to critical education is still alien to African education system. African educational traditions don’t emphasise on critical analysis since the aim of education is to pass information from one generation to another. Elders are unquestionable and thus young people and sadly women have to just listen.

     There was a great sense of catholic identity at the time of Dorothy day. Catholic formation at the time aimed at creating this identity perhaps because of the growing Protestantism and evangelical movements and other social movements that offered alternative worldviews.  Faith was considered as an essential part of identity formation. This mentality fostered the laity’s commitment both inside and outside the church. In contemporary America people don’t seem to see faith as something that has to inform and shape their identities. Ideas of multiculturalism seem to have permeated today’s faith-community that now views association with only Catholicism and its teachings as an hindrance to the move towards a 21st century multicultural man or woman. Influence of cultural beliefs and practices in Africa, continue to shape people’s identities and sense of community. That is why there is a lot of complaint about hybrid identity among Christians in Africa, which is being seen as overshadowing the Christian identity.

    Dorothy Day understood holiness of the faithful as something that should push Christians outside the church to help the poor. The Laity in America seem to see their role as one that involves ‘some’ participation inside the church. More and more lay people want to serve as ministers and parish administrators than taking up apostolates that involve going outside the church.  Today’s lay people don’t seem to have or feel a great sense of responsibility as we see in the life of Dorothy Day. In Africa, lay people seem to be contented with going to church and spend time reciting rosary in small Christian communities with very little involvement in issues of social justice. To desire only sanctimonious behavior as the end of Christian life hinders actualization of a true Christian community. Notwithstanding the problem of identity lay people and movements or associations need formation and accompaniment by the clergy, Bishops and religious men and women in order to be effective.

Summary by Augostine Ekeno

Primary Sources for the Catholic Worker Movement

Dorothy Day at Catholic Worker Farm, Tivoli, NY, 1970

Writings of Dorothy Day

Dorothy Day, who founded The Catholic Worker movement with Peter Maurin on May Day 1933, was a journalist by trade and temperament. She thought she was doing a one-off printing of a newspaper, but Peter Maurin saw her as the spokesperson for a whole new movement for Social Justice in America. 

Dorothy Day tells the beginnings of The Catholic Worker Movement in her 1947 autobiographical account, The Long Loneliness. This is the book that the members of our class will discuss tomorrow at DSPT. 

Ideas sparked by Russell Shaw

Catholic Laity in the Mission of the Church

8 October 2015

These notes are a summary of the major ideas discussed and the general conclusions drawn from the discussion of the Book

Russell Shaw, Catholic Laity in the Mission of the Church: Living Out Your Lay Vocation. 2nd expanded ed. Seattle: Chartwell Press/CreateSpace, 2014 [ISBN-13: 978-1494996284].

Our group included Sebastine Bulla, Augostine Edan Ekeno and Mike Trimble. Our discussion was very lively and it was impossible to note every idea expressed. The following is a general summary.

The roles of laity as viewed in the African Church versus the American and European Churches is very different. Europe in particular and America to a lesser extent have a history where monasticism has been influential in defining holiness and in the past has affected the view on the role of the laity. Monasticism has not had an impact on Africa as it is almost a hidden life style in the few places it does exist and it has a much shorter history. A second factor which differentiates Europe/America from Africa is the underlying social philosophies. In Europe and America there is a prevalent underlying relativistic philosophy which poisons society in general. Africa is much more a community oriented society where secular relativism is not a prevalent view. Everyone has a role in the community and is expected to do their part. This difference makes it much easier for the laity to see a collaborative role with the hierarchy in Africa.
In the U.S. many Catholics look up on a role in the Liturgy such as extraordinary Eucharistic minister as a proper role and often alleviates them from feeling that they have a role to play in the world. In Africa such a role for the laity is not seen or rarely seen and with their emphasis on the community a role out in the community is much easier to accept. There is a difference in Africa between these roles depending on whether the pastor is a foreign missionary or an indigenous priest. This tension results from the way the parish is financed and the closeness that develops between the community and the pastor. In America when the laity are sent forth from Mass their involvement in the faith often ends till the following Sunday. In Africa the same community lives the faith in their daily life much as America did when it was a rural society. The American Church unlike the Churches in Africa, in many ways lacks a community life as it once had. This is not to say that it is dead, but it lacks a vibrancy.
 

Gathering after Mass, Harare, Zimbabwe

The laity in Africa are often quite involved especially in large parishes where the people may not see their pastor except for one or two times a month. Lay catechists often conduct Sunday prayer services and hold catechetical sessions or bible studies between the pastor’s visits.
The ideas in the reading assignment are not commonly considered in Africa, just as in the United States the message of Apostolicam Actuositatem and Christifideles Laici have not been disseminated among the laity and possibly among the clergy.
The role of the catechist as a shared vocation with the hierarchy was discussed and there is much in common between the U.S. and Africa. In the Churches in Africa they have many catechists but often they do not have much formal education or formation for their role. In the American Church we have an educated laity and those who generally volunteer do not have any or minimal formation and often ignore the opportunities for formation. In both Churches it is the unqualified attempting instruct the laity as a general condition although there are exceptions where highly qualified catechists are found working in both Churches. The Pentecostals and Evangelical Protestants are often quite successful on both continents in drawing Catholics out of the Church because they are poorly evangelized.
The concept of discernment especially among the laity was one topic that was discussed. Discernment by the laity is a subject not discussed in Africa or America. In Africa discernment of religious vocations often has a communal character to it. Members of the community often may make suggestions to youths in the community which sets a young person to consider a vocation. The youngest son or daughter is often the one that considers a clerical or religious vocation. The eldest son is encouraged to stay at home and maintain the family. One Issue in Africa that we do not have to contend with in the West is the idea that one who does not follow through to ordination or final vows is considered a failure due to the community’s expectations. These individuals while looked upon as failures by their communities are a potential source of trained catechists as they have had more formation than most.

Gathering after Mass, Bellflower, California

In America, discernment is impossible for many due to the amount of noise from radio, television and the ever present electronic devices. Silence is needed for discernment and few ever spend the time separated from the culture to even attempt a self-examination let alone discernment.
One final view that came out of our discussion is that Russel Shaw’s book should be more widely disseminated among the laity. It is easy to ready and discusses ideas of importance to the laity’s role in the Church and makes these ideas accessible without having to read Vatican II documents or papal letters.

Summary by Mike Trimble

Russell Shaw, author of Catholic Laity