L is certainly important to our membership in relationship with God that we , depends entirely on ' saving work of the latter. It is he who, in Jesus, has freed us from the dominion of darkness and transferred us into his kingdom. " He loved us first " and it is therefore join us with faith and gratitude to the divine call. The Monaco, in accordance with its name that implies a whole program of unity, unification, tries to penetrate in the exclusive membership of Jesus to the Father. He does not want to belong either to himself or to other lords, but to God alone, and with an undivided heart. "Anyone who is not married," says St. Paul is anxious about the affairs of the Lord, how he may please the Lord. But we really care about in this way to please the Lord? It seems to me that the dominant spiritual climate, even for Christians - I dare not comment on the monks - posters other guidelines. First displayed a extreme individualism. What interests us is not so much God talk to him and belong to, but we seek a personal experience, we close ourselves in our personal spiritual quest , which is called the "transcendental meditation", or "deep meditation", or more. It must be admitted that currently reigns a spiritual self-absorption which depends on current opinion according to which the world would be only a semblance and, ultimately, the self and God coincide. If the supreme criterion of life in Christ is not the acceptance of faith in the Triune God, but personal experience, the transition to religious syncretism will soon be done. And is known as the assumption of syncretism and relativism, precisely for everything that concerns the fundamental question about the man. Unfortunately, today they meet frequently Christians who have embraced this kind of mentality, absolutely skeptical of a divine revelation presenting himself as the absolute truth. Many consider all religions as equal, all "true", designed only as a set of signs and symbols, all unjust and arrogant when they are not satisfied with the role allocated to them. It would be unfortunate if we let (in particular our Christian hermits) contaminated by this mentality, so prevalent today. It is true that the Church rejects nothing which we belong of what is true and right in the non-Christian religions, so nothing surprising if, for example, one of us read the Hindu scriptures at a profit. "Test everything, hold fast what is good," says St. Paul. It is permissible and indeed necessary, to communicate with non-Christians, but in this meeting, we can not remain silent about what we saw and heard the word of life that has manifested itself in our eyes.
We monks are not at all the lonely individualists who are dedicated for some reason in a very personal spiritual quest. Despite our loneliness materials is part of the people that God may declare its wonders. We can say that within the ecclesial community contemplative communities living belonging to Christ and his church in a particularly explicitly proclaiming with their lives more than words the wonders that God has done in its history with men.
( Louis-Albert Lassus , Praise of hiding , Qiqajon-Community of Bose, Magnano (BI) 2003, pp. 72-76)
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Personal note:
Personal note:
Louis-Albert Lassus was a Dominican friar, particularly attracted by the spirituality camaldolese above all from a hermit. From this passage, taken from his last manuscripts before the illness that led to his death, we can calculate many considerations and objections, in reference to what has been reported in other citations, and other pages. Of course, comments and objections of all personal and not necessarily shared.
First, believe that there is a spiritual atmosphere in our day and that spirituality is not individualistic or solitary, but that simply is not. There is no spirituality or search for spirituality in our culture, all dominated by the "nothing" that we hosted. This is the nihilism , as already worrying that visitor Nietzsche called it (see the book by Franco Volpi, Nihilism , Laterza, Roma-Bari 2004, recently reprinted edition economy. Please also read Umberto Galimberti, Guests disturbing. Nihilism and young , Feltrinelli, Milan 2008). "Nihilism: there is no end, missing the answer to" why? "What it means to nihilism? That the highest values \u200b\u200bare devalued. " Nihilism is therefore - Volpi writes Op. Cit. - The situation of disorientation who takes over once you have failed traditional references, that the ideals and values \u200b\u200bthat represent the answer to "why?" And how these illuminate the human act. Galimberti He continues, saying that "this becomes an absolute living with the greatest intensity, not because this intensity gives joy, but because it promises to bury the anguish that makes its appearance whenever the landscape takes on the contours of the desert way. "
In this climate, in which this is the absolute, there is no place for the spiritual path, leaving a few isolated hermit who lives anonymously in our cities. No more are the convents or monasteries places of the spirit, nor cathedrals, shrines nor responsible only to the desperate search for a tangible response to our human failure. There is even more spirituality in the church, becoming more engaged in the conquest of the world (both technological or scientific or cultural or moral) and less willing to put into question. Better the amount of quality: a little salt in the world is destined to become a bitter salt now to make our spiritual taste. And the Bible and its worship is becoming more and more Protestant Christians, for whom " sola scriptura" is a guarantee of truth.
I'm not talking figures now in danger of extinction such as those of the priests, the priests emerged in this company engaged in anti-something so noble, humanly speaking, his ministry, but have lost any appeal as a spiritual referents. Who would ask, if not of material things, a priest? One could argue with these people more and more rare, dedicated to "pastoral care" of more and more parishes (and increasingly empty), the time occupied by the ecclesiastical bureaucracy and a thousand things to do? You can enter a monastery and talk to a Monaco or a nun? To me it was not possible, despite being personally engaged for years in a passionate search through this small site of mystical spirituality.
First, believe that there is a spiritual atmosphere in our day and that spirituality is not individualistic or solitary, but that simply is not. There is no spirituality or search for spirituality in our culture, all dominated by the "nothing" that we hosted. This is the nihilism , as already worrying that visitor Nietzsche called it (see the book by Franco Volpi, Nihilism , Laterza, Roma-Bari 2004, recently reprinted edition economy. Please also read Umberto Galimberti, Guests disturbing. Nihilism and young , Feltrinelli, Milan 2008). "Nihilism: there is no end, missing the answer to" why? "What it means to nihilism? That the highest values \u200b\u200bare devalued. " Nihilism is therefore - Volpi writes Op. Cit. - The situation of disorientation who takes over once you have failed traditional references, that the ideals and values \u200b\u200bthat represent the answer to "why?" And how these illuminate the human act. Galimberti He continues, saying that "this becomes an absolute living with the greatest intensity, not because this intensity gives joy, but because it promises to bury the anguish that makes its appearance whenever the landscape takes on the contours of the desert way. "
In this climate, in which this is the absolute, there is no place for the spiritual path, leaving a few isolated hermit who lives anonymously in our cities. No more are the convents or monasteries places of the spirit, nor cathedrals, shrines nor responsible only to the desperate search for a tangible response to our human failure. There is even more spirituality in the church, becoming more engaged in the conquest of the world (both technological or scientific or cultural or moral) and less willing to put into question. Better the amount of quality: a little salt in the world is destined to become a bitter salt now to make our spiritual taste. And the Bible and its worship is becoming more and more Protestant Christians, for whom " sola scriptura" is a guarantee of truth.
I'm not talking figures now in danger of extinction such as those of the priests, the priests emerged in this company engaged in anti-something so noble, humanly speaking, his ministry, but have lost any appeal as a spiritual referents. Who would ask, if not of material things, a priest? One could argue with these people more and more rare, dedicated to "pastoral care" of more and more parishes (and increasingly empty), the time occupied by the ecclesiastical bureaucracy and a thousand things to do? You can enter a monastery and talk to a Monaco or a nun? To me it was not possible, despite being personally engaged for years in a passionate search through this small site of mystical spirituality.
But my "individualism" by Lassus, but not condemned by the whole church was the only way to cultivate a life a little 'more spiritual than I could achieve by participating from simple devotion to the church community. I do not feel cut off from certain many who have the desire to live more profoundly her own life and in all these years I have had occasion to meet, including through the Internet, many people who have this passion that binds us together in a brotherhood of intent, in a 'deep spiritual friendship , independent of religious affiliation. Of course, I feel cut off from certain thoughts, trivial and misleading, always leading to the conviction of what is not syncretism. I do not feel "new age" (a phenomenon I now passed) and the church would do well to understand that this must not be afraid, but of all those who are profoundly indifferent to any form of spirituality, including the majority of people, even among committed Christians. Our membership, myself and many others, must be the Spirit who gives grace, that "the light, that beauty, that sweetness, that peace that comes when the soul was abandoned to themselves, that is abandoned the desire (wanting to be, want to have, wanting to know) the link to ' I and my "(Marco Vannini, On grace, Le Lettere, Florence 2008, p. 9).
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