The below is the core
of the mind of Jorge Mario Bergoglio (now Pope Francis). It must be read first. It is brief and will
be clear if you have not been turned back into yourself and dumbed down by the
culture. It is profound. It is totally
in line with the mind of Karol Wojtyla (John Paul II) and Joseph Ratzinger
(Benedict XVI), both men of the Council. The structure of the thought is the following:
·
The ontological
architecture of the human person is the image of the divine Persons, and Baptism
into the Self-Gift of Christ on the Cross;
·
There is the
tendency to possess the Absolute because of this architecture;
·
The
empirical perception of the created
world and the possession of all of it does not relieve this tendency and its hankering;
·
It must
be revealed to us from outside of us;
·
The key
to realism here is the recognition of experience and actually undergoing it.
The description is “phenomenological” awaiting a metaphysical elaboration.
For Man[1]
Jorge Mario Bergoglio
When I gave the lecture on which this chapter is based
during the presentation of the Spanish edition of Luigi Giussani’s book The Religious Sense, I was not simply
performing a formal act of protocol or acting out of what could seem to be
simple professional curiosity about a work bringing into focus an explanation
of our faith. Above all, I was expressing the gratitude that is due to Mgr.
Giussani. For many years now, his writings have inspired me to reflect and have
helped me to pray. They have taught me to be a better Christian, and I spoke at
the presentation to bear witness to this.
Mgr.
Giussani is one of those unexpected gifts the Lord gave to our Church after
Vatican II. He has caused a wealth of individuals and movements to rise up
outside the pastoral structures and programs, movements that are offering
miracles of new life within the Church. On 30 May 1998, in St. Peter’s Square,
the Pope met publicly with the new communities and ecclesial movements. It was a truly transcendent event. He asked specifically for four founders from
among the many movements to give their witness. Among these was Mgr. Giussani,
who in 1954, the year he began teaching religion in a public high school in
Milan, initiated Communion and Liberation, which is present today in more than
sixty countries in the world and is much beloved by the Pope.
The Religious Sense is not a book
exclusively for members of the movement, however, nor is it only for Christians
or believers. It is a book for all human beings who take their humanity
seriously. I dare say that today the primary question we must face is not so
much the problem of God – the existence, the knowledge of God – but the problem
of the human, of human knowledge and finding in humans themselves the mark that
God has made, so as to be able to meet with Him.
Fides et Ratio
By
happy coincidence, the presentation of Giussani’s book was held the day after
the publication of Pope John Paul II’s encyclical Fides et Ratio, which opens with this dense consideration:
"Moreover, a cursory glance at
ancient history shows clearly how in different parts of the world, with their
different cultures, there arise at the same time the fundamental questions that
pervade human life: Who am I? Where have
I come from and where am I going Why is there
evil? What is there after this life These are the questions which we
find in the sacred writings of Israel, as also in the Veda and the Avesta; we
find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha; they
appear in the poetry of Homer and in the tragedies of Euripides and Sophocles,
as they do in the philosophical writings of Plato and Aristotle. They are
questions which have their common source in the quest for meaning which has
always compelled the human heart. In fact, the answer given to these questions
decides the direction which people seek to give to their lives."
Giussani’s book is in
tune with the encyclical: it is for al
people who take their humanity
seriously, who take these questions seriously.
Paradoxically,
in The Religious Sense little is said
about God and much is said about human beings. Much is said about our ‘whys,’
much about our ultimate needs. Quoting the Protestant theologian Niebuhr,
Giussani explains that ‘Noting is so incredible as an answer to an unasked
question.’ And one of the difficulties of our supermarket culture – where
offers are made to everyone to hush the clamoring of their hearts – lies in
giving voice to those questions of the heart. This is the challenge. Faced with
the torpor of life, with this tranquility offered at a low cost by the
supermarket culture(even if in a wide assortment of ways), the challenge
consists in asking ourselves the real questions about human meaning, or our
existence, and in answering these questions. But if we wish to answer questions
that we do not dare to answer, do not know how to answer, or cannot formulate,
we fall into absurdity. For man and woman who have forgotten or censored their
fundamental ‘whys’ and the burning
desire of their hearts, talking to them about God ends up being something abstract or esoteric
or a push toward a devotion that has no effect on their lives. You cannot start
a discussion of God without first blowing away the ashes of suffocating the
burning ambers of the fundamental whys. The first step is to make some sense of
the questions what are hidden or buried, that are perhaps almost dying but that
nevertheless exist.
The Restlessness of the Heart
The drama of the world today is the result not only of the
absence of God but also and above all of
the absence of humankind, of the loss of the human physiognomy, of human
destiny and identity, and of a certain capacity to explain the fundamental
needs that dwell in the human heart. The prevailing mentality, and deplorably
that of man Christians, supposes that there is an unbroachchable opposition
between reason and faith. Instead – and here lies another paradox – The Religious Sense emphasizes that speaking seriously about God means exalting
and defending reason and discovering its value
and the right way to use it. This is not reason understood as a
pre-established measure of reality but reason open to reality in all its
factors and whose starting point is experience, whose starting point is this
ontological foundation that awakens a restlessness in the heart. It is not
possible to raise the question of God calmly, with a tranquil heart, because
this would be to give an answer without a question. Reason that reflects on
experience is a reason that uses as a criterion for judgment the measuring of
everything against the heart – but ‘heart’ taken in the Biblical sense, that
is, as the totality of the innate demands that everyone has, the need for love,
for happiness, for truth, and for justice. The heart is the core of the
internal transcendent, where the roots of truth, beauty, goodness, and the
unity that gives harmony to all of being are planted. We define human
reason in this sense and not as
rationalism, that laboratory rationalism, idealism, or nominalism (this last
so much in fashion now), which can do
everything, which claims to possess reality because it is in possession of the
number, the idea, or the rationale of things, or, if we want to go even further, which claims to possess reality by
means of an absolutely dominating technology that surpasses us in the very moment in which we use it, so that
we fall into a form of civilization that Guardini liked to call the second form
of uncultured. WE instead speak of a reason that is not reduced, is not
exhausted in the mathematical, scientific, or philosophical method. Every
method, in fact, is suited to its own
sphere of application and to its specific object.
Existential Certainty
Concerning
personal relationships, the only adequate method for reaching true knowledge is to live and live together a vivid companionship,
through multiple experiences and manifold signs, allows us to arrive at Giussani
calls ‘moral certainty,’ or even better, ‘existential certainty.’ This is the
only adequate method because certainty does not reside in the head but in the
harmony of all the human faculties, and it is in possession at the same time of
all the requisites for a real and a rational certainty. In its turn, faith is
precisely, a particular application of the method of moral or existential
certainty, a particular case of faith in others, in the signs, evidence,
convergences, witness of others. Despite this, faith is not contrary to reason.
Like all typically human acts, faith is reasonable, which does not imply that
it can be reduced to mere reasoning. It is reasonable – let us push the term –
but not reasoning.
Why is
there pain, why death, why evil? Why is life worth living? What is the ultimate
meaning of reality, of existence? What sense does it make to work, live, become
involved in the world? Who am I Where did I come from Where am I going These
are the great and primary questions that young people ask, and adults too – and
not only believers but everyone, atheists and agnostics alike. Sooner or later,
especially in the situations at the very edge of existence, in the face of
great grief or great love, in the experience of educating one’s children or of
working at a job that apparently makes no sense, these questions inevitably
rise to the surface. They cannot be uprooted. I have said that they are
questions that even agnostics asks, and I would like to mention here,, paying
him homage, a great poet from Buenos Aires, an agnostic, Horacio Armani.
Whoever reads his poems encounters a sage exposition of questions that are optn
to an answer.
The Total Response
Human
beings cannot be content with reductive or partial answers that force them to
censor or neglect some aspect of reality. In fact, however, we do neglect some
aspect of reality, and when we do so we are only running away from ourselves.
We need a total response that comprehends and saves the entire horizon of the
self and our existence. We possess within us a yearning for the infinite, an
infinite sadness, a - nostos algo (home sickness of Odysseus – which is satisfied only by an
equally infinite response. The human heart proves to be the sign of a Mystery,
that is, of something or someone who is an infinite response. Outside the
Mystery, the needs for happiness, love, and justice never meet a r3esponse that
fully satisfies the human heart. Life
would be an absurd desire if this response did not exist. Not only does the
human heart present itself as a sign, but so does all of reality. The sign is
something concrete, it points in a direction, it indicates something that can
be seen, that reveals a meaning, that
can be experienced, but that refers to another reality that cannot be seen;
otherwise, the sign would be meaningless.
On the
other hand, to interrogate oneself in the face of these signs, one needs an
extremely human capacity, the first one we have as men and women: wonder, the
capacity to be amazed, as Giussani calls it, in the last analysis, a child’s
heart. The beginning of every philosophy is wonder, and only wonder leads to
knowledge. Notice that moral and cultural degradation begin to arise when this
capacity for wonder is weakened or cancelled or when it dies. The cultural
opiate tends to cancel, weaken, or kill this capacity for wonder. Pope Luciani
once said that the drama of contemporary Christianity lies in the fact that it
puts categories and norms in the place of wonder. But wonder comes before all
categories; it is what leads me to seek, to open myself up; it is what makes
the answer – not a verbal or conceptual answer – possible for me. If wonder
opens me up as a question, the only response is the encounter, and only with the encounter is my thirst quenched. And
with nothing else is it quenched more.
Notes:
3. Fides et ratio,
par. 1
4. R. Niebuhr, The Nature and
Destiny of Man, vol. 2 Human Destiny
(London and New York: NIsbet 1043) 6.
5. L. Giussani, The Religious Sense, trans. John Zucchi
(Montreal: McGill-Queen’s University Press 1997) 19-21.
[1] “A
Generative Thought: An Introduction to the Works of Luigi Giussani,” edited by
Elisa Buzzi, McGill-Queen’s University Press.
No comments:
Post a Comment