One of the themes from Oblate retreat this past weekend was humility. And from within the Gospel and Saint Benedict’s vision of humility Brother John Mark spoke about love and fraternal relations, particularly rubbing elbows in true charity with your brother and sister in community. A stone is only polished when it meets other stones.
The daily grind makes us weary of the task at hand and sometimes we’re also weary of the “nonsense” of other people. There are times in which we are just ugly. Our own fragile and sinful lives can get in the way of things. Sadly, sometimes we get hurt, and we hurt others.
I was re-reading parts of Luigi Giussani’s Religious Sense this morning and then I saw that a friend made note of the Good zeal of monks (noted below) and I wondered… Why is it that we allow “wicked zeal of bitterness” to infiltrate our spirit and our relationships? Saint Benedict perceived a lack of coherence of what human beings say they believe and the lives lead. No doubt this same question/thought ought to concern every reasonable Christian if we are serious about faith in Jesus Christ and ultimate salvation. The tough thing about the Christian way of life is making sure that our faith informs our works and that we don’t replace faith with good works thinking that what we do will absolve our poor behavior. The good zeal Benedict exhorts his monks to have is really applicable to all baptized Christians and not merely the “professional Christians.”
Do we pay enough attention to reality? Am I too alienated from my own desires when I uncritically accept the ideas of others without doing the hard of work of verifying the truth of these ideas? Have I allowed wonder to take a back seat when looking at the reality I’ve been given by God? Have I sufficiently observed and understood what is in front of me? Have I love the Infinite, that is, the Triune God, to the best of my ability and without reservation? Where is my heart right now?
The Rule of Saint Benedict is insightful with regard to human nature: laziness, mediocrity, will not lead to ultimate happiness. That we have to put aside bitterness and that which does not build a deeper communion with God and neighbor. As Holy Father Saint Benedict and Father Luigi Giussani both said but in different ways: do we love?
Here is what the Rule of Saint Benedict says,
Just as there is a wicked zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from evil and leads to God and everlasting life. This, then, is the good zeal which monks must foster with fervent love…. (72.1-3)
Today is the 31st anniversary of the foundation of Fraternity of Communion and Liberation. The narrative of the Fraternity’s founding is told in “The Greatest Grace in the History of the Movement” by Giorgio Feliciani (Traces, February 2007). Here’s the story.
A priest in the direct service of the Holy See, Monsignor Mariano De Nicolò, currently Bishop of Rimini [he retired 3 July 2007], happened to review, as part of his official duties, a file that illustrated and documented the Movement’s desiderata. Feeling that these aspirations deserved attention and further study, he suggested to Father Francesco Ricci, who at the time was sharing responsibility for the Movement with Father Giussani [for more about this priest, who died in 1991, see Francesco Ricci. Una passione, cento passioni,
San Martino in Strada, Lit. Citienne, 1996], that he consult with Monsignor Giuseppe Lobina, an expert in Canon Law who, along with a solid formal training, had an unusual amount of experience with ecclesiastical praxis.
This advice was promptly taken and, only a few months later, Monsignor Lobina, after acquiring all the necessary information in various meetings with CL figures and Father Giussani himself, was drawing up what would soon be the Statute of the Fraternity, which has remained largely unchanged up to now.
Monsignor Lobina also undertook to find the ecclesiastical authority willing to approve the Movement, and found him in Abbot Martino Matronola, who, as provost [abbot] of the monastery of Montecassino, had the same powers over the surrounding territory as the bishop of a diocese. This acceptance was even more welcome because Father Giussani felt that the concept of his Movement was very close to that of the Benedictines (see Giussani, op.cit., pp. 74-75).
The formal establishment of the Fraternity came shortly thereafter in a very discreet, unassuming way. On July 11, 1980-the solemnity of Saint Benedict, Patron of Europe, on the fifteenth centenary of his birth-a small group of twelve stood together with Father Giussani in front of the Abbot to be constituted as a canonical association. On that same day, Monsignor Matronola,* by a specific formal decree, granted juridical status in the Church to the ecclesial movement called “Fraternity of Communion and Liberation” and approved its statutes and “works of apostolate and individual and social formation,” placing it under the “protection of the Immaculate Virgin and our Patron Saint Benedict” (see the Bollettino Diocesano di Montecassino, no. 3, 1980, pp. 223-224).
Thus, the Fraternity was born as a reality in the Church, recognized to all effects by the ecclesiastical authority and by virtue of this formal empowerment to act, in communion with its respective bishops, not only in Montecassino but also in the other dioceses. Indeed, in the same decree, the Abbot expressed his “fervent wish that wherever the Association exercises its apostolic activity, it may be benevolently welcomed, aided, and encouraged by their Excellencies the Ordinaries.”…
Despite the lack of any kind of organized promotion, adherence to the Fraternity was growing rapidly, to the point that within a year the number of members went from the original 12 to almost 2,000. …
The Abbot of Montecassino was certainly aware that his decree would provoke harsh criticism from those bishops who did not view CL with a favorable eye. One of the leading figures in the Italian Bishops Conference went so far as to state that the decree had been illegally extorted from him. And, realistically, an attentive Canon lawyer noted, “The Abbot of Montecassino was brave (some would say bold) to approve an association that is not diocesan, but evidently multi-diocesan.” In this situation, the recognition generously and courageously granted by the Abbot of Montecassino was no longer sufficient to give the association a juridical form that corresponded with its actual reality. By now, the approval of a higher authority was needed, which could only be the Holy See, and more specifically the Pontifical Council for the Laity, the dicastery set up by Pope Paul VI to handle matters concerning the participation of the laity in the life and mission of the Church.
Consequently, as early as April 7, 1981, less than a year after the decree issued by the Abbot of Montecassino, Father Giussani, with the continued encouragement and advice of Monsignor Lobina, sent the President of the Council, at that time Cardinal Opilio Rossi, a formal application for pontifical recognition of the Fraternity. …
In the end, the Holy Father, John Paul II himself, intervened: after being fully informed about the question, he encouraged the Pontifical Council to proceed to grant the desired approval without further delay (according to the Decree of the Pontifical Council for the Laity, p. 235).
Thus, we come to the Decree, issued on February 11, 1982, the liturgical feast of Our Lady of Lourdes, which “establishes and confirms as a juridical entity for the universal Church” the Fraternity, “declaring it to all effects an Association of Pontifical Right and decreeing that it be recognized as such by all.”
As is known, February 11, 1982, the Feast of Our Lady of Lourdes, is recognized as the establishment of the Fraternity of Communion and Liberation. It is this date that CL prays the Mass for the good of the Fraternity. Historically, as noted above, the Archabbot of Monte Cassino, on Saint Benedict’s 1500th birthday, recognized the CL as an ecclesial movement, an act that caused much criticism for being perceived as taking authority not his own. Two years later Pope John Paul II addressed the criticism, and on the feast of Our Lady of Lourdes had the Fraternity of Communion and Liberation recognized by the Pontifical Council for the Laity under the leadership of Opilio Cardinal Rossi. Hence, Our Lady of Lourdes and Saint Benedict are patrons of the Fraternity Communion and Liberation.