Associations are a precious resource for the person and for society, therefore we must take care of them, with love, competence and constancy.
-by
Alberto Randazzo
The
complex times that Catholic associations are going through, also confirmed by
numerous studies of Sociology of Religion (such as those of Roberto Cipriani
and Franco Garelli), should not lead to complaints, pessimism, or
discouragement. However, it should not be underestimated and requires it to be,
once again, analyzed. This is certainly not the place to do so. With these few
pages, instead, we intend to gather, from the ever-current Evangelii gaudium of
Pope Francis (from now on, EG), some precious indications that seem to mark a
framework within which the ordinariness of the "associative life",
often tiring and full of obstacles, of ecclesial aggregations can be
experienced today.
In
the “change of era” (as the Pontiff defined it) that we are witnessing, there
is the idea that the associated laity and the entire Church are called to make
important choices. These choices cannot but start with a careful discernment of
what is essential, to concentrate on the latter and leave aside the
superfluous. It is not, in fact, the time to “embark” on numerous pastoral
initiatives that, although praiseworthy, are not always successful due to the
complexity of the life of those who should organize them and those who should
be their recipients.
The
Apostolic Exhortation now recalled, therefore, can indicate a path to follow,
offering valuable insights that we wish to share here.
Practical
suggestions from Evangelii gaudium
It
is necessary to start from the assumption that professing the faith in
association remains a precious way of evangelization and responsible
participation – in solidarity – “in the life and mission of the Church”
(Christifideles laici 29, but see also EG 29) for one’s own salvation and that
of others, constituting at the same time a means of contrasting individualism
(see EG 67) and clericalism (see EG 102), provided that it does not become an
occasion for spiritual worldliness on the part of individuals (EG 93 ff.).
Moreover, as we know, “no one is saved alone” (EG 113). To this we must add
that “it is in communion, even if it requires effort, that a charism is
revealed authentically and mysteriously fruitful” (EG 130).
In
this last regard and as a preliminary point, it is possible to specify that the
first concrete action that the individual realities are called to put into
practice is precisely that of rediscovering the charisma that is at the basis
of the associative identity. In fact, it is necessary to remain faithful to the
latter even with the appropriate adaptations and adjustments that the era in
which one operates requires. This certainly does not mean, as will be said
shortly, closing oneself in, but making that charisma available to all, for the
"common good" (1Cor 12, 4-11).
Be
bold and creative.
This
is why one of the essential commitments that associations and movements must
try to put into practice cannot but be aimed at countering the "logic of
'it has always been done this way'", which the Apostolic Exhortation in
question discusses (at n. 33); this, however, involves the ability to "be
bold and creative in this task of rethinking the objectives, structures, style
and methods of evangelization of one's communities" (again, EG 33; see
also EG 129). It appears necessary and urgent to open to novelty (and to those
who bring such novelty), certainly not to deny what has been done in the past,
but to update the associative dynamics to the times in which we live. On the
other hand, "every authentic evangelizing action is always 'new'" (EG
11). What has been said, however, must not allow the merely
"administrative" aspect to come before the pastoral one (see EG 63).
Reading
the signs of the times
Therefore,
a careful reading of the “signs of the times” is urgently needed (see EG 51),
which promotes a fruitful discernment, a verification of the associative style,
a sort of “examination of conscience” from which no one can withdraw. This
appears precious to grasp reality and measure the activity that is carried out
with the needs, but also with the limits and opportunities of this time. On the
other hand, Christians are called to live an “incarnated” faith, which cannot
be “intimist” (see EG 233, 262) but which must be fully immersed in the
complexity of “weekly life”, precisely because Christians, although not of
the world, are in the world (see Letter to Diognetus).
Indeed,
it is necessary to remember that “the reality is greater than the idea” (EG
231). This awareness, at times a little bitter, must spur lay associates to
abandon certain ideas, at first sight interesting and considered “winning,” to
come to terms with the “spatial” and “temporal” context in which they operate.
Many times, in fact, with “lay maturity,” it is appropriate not to persist in
wanting to pursue at all costs certain projects for the pursuit of which one
does not have the necessary strength. The choice (often, forced) of having to
make a careful selection of the initiatives to propose must not appear to be a
defeat. On the other hand, before building a tower, should one not calculate
whether one has the “means to complete it”? (cf. Lk 14, 28-33).
Intercepting
real questions
The
ability to read reality becomes in fact precious in order not to give answers
"to questions that no one asks" (EG 155). Unfortunately, however,
sometimes the impression one gets is that one is going "in vain", one
works hard but the results are poor and the appeal towards associations
has diminished (we will return to this point). Probably, however, the problem
is upstream, in that one does not have the ability to intercept the real
questions of today's men and women and instead it is necessary to do so,
because only in this way is it possible to try to provide the answers that are
truly of interest, going towards that existential search for God that - even
unconsciously - unites human beings (or the majority of them).
The
danger of self-reflexivity
There
is no doubt, then, that “associative life” must avoid self-referentiality.
Opening up to others (see EG 91 ff.), in a spirit of communion, with good
listening skills and the desire to collaborate fraternally, appears
fundamental. Being an “outgoing” Church (EG 20 ff.), in fact, also implies the
willingness to abandon, when necessary, one’s original personal determinations,
allowing oneself to be questioned by the points of view of others, often
different from one’s own.
What
has just been said requires the laity to refine themselves in the art of
dialogue (see EG 74, but also 238 ff.), both internally and with those who
profess another faith (EG 250 ff.), with atheists and agnostics and, in
general, with non-ecclesial associations (see EG 257). This necessarily
requires the good will to abandon forms of rigidity, assuming a capacity for
mediation, not free from parrhesia.
It
is necessary, therefore, to experiment with the art of inclusiveness and
welcome, in the awareness that "the joy of the Gospel is for all people;
it cannot exclude anyone" (EG 23). In fact, it is necessary not to fall
into the temptation of "closed" groups (as such, repulsive), which
are difficult to access.
Care,
proximity, consistency.
In
fact, “associative life” must be marked by the “healthy rhythm of proximity”
(EG 169), so that members are true “traveling companions” to those they meet on
their path (see EG 171 ff.).
Moreover,
considering the intrinsic “social dimension of evangelization” (EG 176 ff.), it
is appropriate to take into consideration socio-political commitment (see,
esp., EG 205), as an operational modality at the service of others and,
therefore, of the common good. The “concern for the poor and for social
justice” (EG 201) cannot but unite all lay faithful, both at an individual and
collective level (and, therefore, also, associated). For Francis, it is in fact
“important that ecclesial groups participate in public debate, that is, that
they ‘enter deeply into society’” (EG 269).
A
missionary creativity
To
achieve what is being said, however, a “missionary creativity” is needed (EG
28), which is a particular way of exercising charity, together with a vital
desire to leave something good after one's passage on earth (EG 183).
Missionary
work, in ways appropriate to the times, remains the urgency of ecclesial groups
and of the entire Church (and therefore also of parishes) (see EG 15). It
constitutes that essential, which was mentioned above and which we must strive
for (see EG 35).
At
the same time, however, one cannot help but point out how it is necessary to
recover the primacy of the purely spiritual aspect, which must be carefully
cared for (see EG 262) also by practicing missionary work (see EG 272); in many
cases, in fact, as Francis observes, activities (however few or many they may
be) are "lived badly" precisely because of a lack of that
spirituality which should be at their basis (see EG 82).
Continuous
training
Finally,
one cannot overlook the importance of formation, which must constitute a
specific area of commitment for the aggregations and a need to which the
ecclesiastical hierarchy should pay particular attention, supporting those
associative experiences that are already working in this direction (without,
clearly, ignoring the others). In fact, "the formation of the laity and
the evangelization of professional and intellectual categories represent an
important pastoral challenge" (EG 102, but see also 121, 160).
In
conclusion
Catholic
associationism is in crisis (or, at least, is in difficulty) because it is no
longer “contagious;” and yet, the Church grows (or should grow) “by attraction”
(EG 14). In this regard, we should ask ourselves if we are (and have been) able
to involve those who observe us from “outside.” As we know, “contemporary man
listens more willingly to witnesses than to teachers, […] or if he listens to
teachers, it is because they are witnesses,” as Paul VI prophetically said
(Evangelii nuntiandi, 41). Good testimony, moreover, is the best way to promote
associations.
Communion
in differences
One
cannot underestimate the sad internal conflict that is sometimes seen in
aggregations and that translates into a “counter-testimony.” Although, as the
Holy Father points out, conflict must be welcomed and accepted (as it is
typical of every human reality), at the same time, it cannot trap (see EG 226),
but must become a “link in a new process” (EG 227) through a “communion in
differences” (EG 228). The “conviviality of differences” that Don Tonino Bello
spoke about comes to mind, as well as the famous phrase that John XXIII
pronounced the evening before the opening of the Council, when he urged us to
consider what would unite rather than what would divide (he said: “to grasp
what unites us, to leave aside, if there is, something that can keep us in
difficulty a little”).
As
RA Livatino said, at the end of our life "no one will come to ask us how
much we have been believers, but credible"; are we? Our credibility, in
short, is based on the Love that we have been able to give and to give to each
other (the reference, obviously, is to St. John of the Cross).
The
patience of the sower
Furthermore,
in an age in which we are accustomed to having everything immediately, it is
necessary to cultivate the patience of the sower who knows that the fruits of
the work done will be harvested in time or by others (see EG 82 and 223). In
fact, even among many difficulties, it is necessary to nourish the certainty
that "in the midst of darkness something new always begins to bloom, which
sooner or later produces fruit" (EG 276).
In
fulfillment of the lay vocation (see EG 85), the fear of defeat – which is
often present and immobilizing – must be responded to with commitment, that is,
with a “creative and generous dedication” (EG 279) that is aimed at “initiating
processes” and not at “possessing spaces” (EG 223) to fill roles.
Synodality
Before
concluding, let me make a note: someone may have noticed that the term
“synodality” has never been used, not only because Evangelii gaudium does not
give it particular prominence, but also because this word is over-recited and
not practiced as much. While it is true that the Church is either synodal or
lacks a constitutive element, it seems preferable here to speak of “communion”
(cf. EG 23, 28, 31, but passim ); the latter, founded on the
co-responsibility of lay people, pastors and religious, must characterize the
way of being and operating of the Church. Only in this way is it possible,
truly, to “walk together;” even in this regard, however, there is still a long
way to go.
In
today's "associative life" there is no shortage of difficulties and
challenges that must be faced (see EG 75), but Pope Francis invites us not to
give up (EG 3) and reminds us that "challenges exist to be overcome"
(EG 109).
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