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William of St. Thierry,
the "Doctor of Sweetness"

Dear brothers and sisters, in a previous

Catechesis I presented the figure of Bernard of Clairvaux, the "Doctor of sweetness", the great protagonist of the twelfth century. His biographer - a friend and admirer - was William of St. Thierry, on which I dwell in the thoughts this morning.
William was born in Liège between 1075 and 1080. Born into a noble family, has a lively intelligence and an innate love of learning, he attended schools of the famous, such as those of his home town of Reims, France. He came into personal contact with Abelard, the master that applied the philosophy to theology in the original so as to arouse many doubts and opposition. Even William

expressed misgivings, calling his friend Bernard to take a stand against Abelard. In response to the mysterious and irresistible call of God, which is the vocation to consecrated life, William entered the Benedictine monastery of Saint-Nicaise in Reims in 1113, and some years later became abbot of the monastery of Saint-Thierry, in the Diocese of Reims. At that time there was a widespread need for purify and renew the monastic life, to make it truly evangelical. William worked in this direction within their monastery, and in general the Benedictine Order. However not met little resistance in front of his reform efforts, and so, despite the contrary advice of his friend Bernard, in 1135, he left the Benedictine abbey, he stopped the black dress and wore the white one, to join the Cistercians of Signy. From then until his death in 1148, he devoted himself to prayerful contemplation of the mysteries of God, always the subject of his most deepest desires, and the composition of the writings of spiritual literature in the history of monastic theology.

One of his earliest works is entitled dignity, De Natura et amoris ( The nature and dignity of ). We have made a fundamental ideas of William, also valid for us. The main energy that moves the human spirit - he says - is love. Human nature, in its deepest essence, is to love. Ultimately, only one task is given to every human being: to learn to love, to love, sincerely, authentically, free of charge. But only in the school of God, this task is carried out and the man can achieve the purpose for which it was created. William writes: "The art of arts is the art of love ... Love is sustained by the Creator of nature. Love is a soul force, which leads as a natural place and weight in order that it is "( The nature and dignity of 1, PL 184.379). Learning to love requires a long and demanding process that is articulated by William in four stages, corresponding to ages of man: childhood, youth, maturity and old age. In this route, the person must impose asceticism effective, a strong self-control to eliminate any inordinate affection, any failure to selfishness, and unite their lives in God, source, destination and power of love, until reaching the summit of spiritual life, that William calls "wisdom." At the end of this ascetic path, one experiences a great peace and sweetness. All faculties - intelligence, will, affections - rest in God, known and loved in Christ.

In other works, William speaks of this radical call to love God, which is the secret of a happy and successful life, and which he describes as a continuing desire and growing, inspired by God Himself in the human heart . In a meditation he says that the object of that love is love with the capital "A", that is, God is he who empties into the hearts of those he loves, and makes it appropriate to receive it. It is given to satiety and in such a way that the fullness of this desire is never less. This outburst of love is the fulfillment of man "(De contemplating Deo 6, passim, SC 61bis, pp. 79-83). It is striking that William, in speaking of the love of God attaches great importance to the affective dimension. After all, dear friends, our hearts are made of flesh, and when we love God who is Love itself, not how to express this relationship with the Lord even our very human feelings, such as tenderness, sensitivity The subject? The Lord Himself, becoming man, chose to love us with a heart of flesh!

According to William, then, love has another important property: the intelligence and allows light to know God better and deeper and, in God, people and events. The knowledge that proceeds from the senses and intelligence reduces, but does not eliminate, the distance between subject and object, between me and you. The attraction and love instead produces communion to the point that there is a transformation and assimilation between the person who loves and the loved object. This reciprocity of affection and sympathy can then a much more profound than that achieved by reason alone. This explains a famous phrase of William " Amor ipse intellectus est - already in himself the principle of love is knowledge." Dear friends, we wonder: not quite so in our lives? Is it not true that we only really know who and what we love? Without a degree of sympathy do not know anyone and anything! This is especially the case in the knowledge of God and his mysteries, which exceed the capacity understanding of our intelligence: God if you know you love it!

A summary of the thought of William of St. Thierry is contained in a long letter addressed to the Carthusians of Mont-Dieu, with whom he had visited and wanted to encourage and console. The Benedictine scholar Jean Mabillon in 1690 already gave the letter is significant title Epistola aurea (golden Letter). In fact, the teachings on the spiritual life in it will be valuable to anyone who wants to grow in communion with God in holiness. In this treatise William proposes an itinerary in three stages. It should - he says - go man "animal" to "rational", to arrive at a "spiritual". What do you mean our author with these three terms? At first a person accepts the view of life inspired by faith in an act of obedience and trust. Then through a process of internalization, in which reason and will play a big role, faith in Christ is greeted with deep conviction and experience a harmonious match between what one believes and hopes and aspirations ; secret soul, our reason, our affections. This leads to the perfection of spiritual life, when the reality of faith is a source of deep joy and communion with God is real and fulfilling lives in love and only love. William founded this route on a solid vision of man, inspired by ancient Greek Fathers, especially Origen, who, with a bold speech, had taught that man's vocation is to become like God, who created him in his image and likeness. The image of God this man led him to the similarity, that is towards ever more complete identity between his own will and the divine. In this perfection, that William calls "unity of spirit" does not come with individual effort, albeit sincere and generous, why is another matter. This perfection is reached by the action of the Holy Spirit, who comes to dwell in the soul and purifies, absorbs and transforms into charity every wish and every impulse of love this man. "There is another image of God, we read in the 'golden Epistle," which is that no more similarity, but unity of spirit, when man becomes one with God, a spirit, not only for the unity of the same will, but not in a position of wanting more. In this way, the man deserves to become not God but what God is, man becomes by grace what God is by nature "(Epistola aurea 262-263, SC 223, pp . 353-355).

Dear brothers and sisters, this author, we might call the "Cantore of love, charity," he taught to operate in our lives the choice of fund, which gives meaning and value to all the other choices: to love God and to love her, love our neighbor, the only way to find true joy, a foretaste of eternal bliss. Let us then to the school of the saints to learn how to love authentically and completely in order to enter into this journey of our being. With a young saint, Doctor of the Church, Teresa of the Child Jesus, we say we want to live to the Lord of love. It concludes with a prayer of this saint: "I love you, and you know it, O Jesus! The Spirit of Love me on fire with his fire. Amando Te drawn by the Father, that my heart keeps weak, no escape. O Trinity! You are a prisoner of my love. Living with love, here is a perhaps disproportionate, without asking for pay ... when you love not done the calculations. I have given everything to the Divine Heart, which is full of tenderness! And run a little. I have nothing, and my only wealth is to live for love. "

POPE BENEDICT XVI TO BE

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MORO AN ENDLESS TRAGEDY

November 10, 2009

CASE

Moro, here is the truth about Zaccagnini and Paul VI

The then secretary of the DC and the Pope was willing to do "everything possible" to the leader seized by the Red Brigades without weakness.

Twenty years after his death ... I met Benigno Zaccagnini on the evening of 17 or 18 March 1978, shortly after the kidnapping of Moro and the massacre of Fani. Elio and Ettorina Brigante, the sister of his wife Anna, who sheltered him in their house because of Camilluccia, I was asked by phone if I could give a 'spiritual support' Benigno. From that night very often, even late into the night, I was near the time of those 53 days of a pain for him that lasted 11 more years until his death, November 5, 1989. I've seen it think, suffer, cry and pray until the morning of the funeral of Moro.

Well, today, in solemn commemoration ceremonies like the one in Montecitorio and books dedicated to him with kind words man, and on the politician on the witness of 'secularism' Christian-maybe a bit 'adapted to the circumstances of today - there is always a gap, and on those 53 days are slipping away from shame and fear, as if it were better not to talk about it. Hovers like a shadow of a 'failure' - we also have books! - With implied accusation that affects not only Zaccagnini, but he also Paul VI. Yes: you read in the Letters of Moro hard things to Zaccagnini, but also to Paul VI, who "has done little, maybe they will care." And no one remembers that More had publicly only by his executioners told him that perhaps nothing of the reality in which, Paul VI tried them all, in Italy and abroad, in international organizations, the Red Cross, Amnesty and the UN, and did collect a large sum, if you do need. In mid

April 1978 that the Catholic Civilization (draft always seen in the Secretary of State) wrote that, unless treated at par between the State and Br - had to do everything possible to free Moro: more ... In those days, and on those nights I've seen Zaccagnini also decided to make this all possible, but unless the political attempts of looting did not open any way to save his friend and guide, who alone had convinced him to accept the Secretary of the Christian Democrats. His dramatic phrase repeated many times was this: "If there was a glimmer." The window of opportunity was never there, and indeed Moro was killed on the morning of May 9, when one seemed capable of being opened. He, moreover, not had conceded nothing, become a burden, he would die. Well, after Moro and his family, after his five bodyguards and their families, the first victims of that tragedy was just the two of them, Benigno Zaccagnini and Paul VI.

I followed closely the play in other ways. I was in daily contact - and Zac knew - with Archbishop Cesare Curioni, then chaplain at the historic San Vittore and then inspector general of the chaplains of all Italian prisons, and on behalf of the Pope tried many other ways, including talking with Renato Curcio and Alberto Franceschini, Br then processed in Turin, which he said is completely unrelated to each other. It was Curioni, among other things, to write at night and under the dictation Pope, Monsignor Macchi this, the first draft addressed to "Men of the Red Brigades." For various reasons then I was in contact with Tonino Tato, Secretary Enrico Berlinguer, and they also knew. The 'strategy of the firm'-informed opinion, and not in hindsight - was not chosen by the fierce tax Zac steely Communist Party, but without the obligation of a reality alternative to painful Zaccagnini and Paul VI. Thus distort the 'vulgate' of the Communist Party who was in command with icy determination, that of Zaccagnini obeyed trembling and powerless and the Pope and the Vatican, which were limited to prayers and lamentations opposing any concession baseless insult, even if it hovers in the commemorations and omissions of recent books. Zaccagnini a little passive and energetic? And yet - he also wrote Enzo Biagi, never denied, he told me that if that March 16 they had the Red Brigades kidnapped Aldo Moro, after the approval of the new government he would resign from secretary did not agree with some appointments of ministers made without his knowledge. Little energy? On the evening of the funeral of Moro in the church of Christ the King prohibited the men from the DC family, there was another house Brigante requiem mass, and got a phone call Fanfani: asked the Secretary for permission to participate, except for personal, the funeral. Benigno's response was strong and dry, "No! You are free, but if you go and I'll report you to the arbitrators to expel from the party. " Last

: a few weeks later, on polling day for the new president of the Republic, Benigno tells me that the phone is distressed because the men in the Dc, Small and others, do not want to vote as President Pertini. Wonder if in his opinion, the choice of Pertini is right and proper. He replies that are elderly, sometimes impulsive and unpredictable, but honest and clean. So I think his confidence on the resignation: "Call your 'Friends' and' them that if they do not vote tomorrow Pertini thou resign." The next day, Sandro Pertini was elected president. The mild Zac had played its part: as usual.

John Gennari

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FREEDOM 'OF THE CROSS OF CHRIST ... The story is not over

The Cross as culture and standard of victory, triumph of love over hate and evil, hope and faith on each

despair and denial free or pessimistic; fraternity Universal against any resurgence ethnic or nationalist or ideological

always lurking and never completely defeated in all parts of the earth, the Cross, as the most universal human dimension, the

which no one can escape, let alone the heathen, let alone non-Christians, the Cross as a formidable weapon against any

all spiritual and material poverty.

And here you can not help but recall an example, the words of the Communist and atheistic Natalia Ginzburg, which although

communist and atheist, yet independently of faith in God that no longer had, was also an example of secular and educated

intelligent.

And what can we say, because despite its ideological limitations, but with the power of one cultural tradition, proved to be

able to read even the most intimate of our own culture (that ability should be true all the laity, without

degraded secularists ), so no doubt he could say in 1988:

I'm sorry that the Crucified disappear forever by all classes. It seems to me a loss. All or almost all the people who

know they say that should be removed. I'm sorry that the Crucified disappears. If I were a teacher, I would not in my class

was touched ... The crucifix does not generate any discrimination. Silent. And 'the image of the Christian revolution, which has

scattered throughout the world the idea of equality among men hitherto absent ... The crucifix is a sign of human suffering. The crown

of thorns, the nails, evoke his suffering ... It is part of world history ... Before Christ no one had ever said that

men are equal and brothers all, rich and poor, believers and nonbelievers, Jews and non-Jews and blacks and whites, and no one before him

said that in the center of our existence we have place the solidarity between people ... It seems to me good the boys,

children, they know right from the banks the school. Jesus Christ carried the cross. We all happened or is happening to bring about

shoulders the burden of a great disaster. In this calamity we call the cross, although we are not Catholic because they are too strong

too many centuries and is imprinted with the idea of the cross in our thinking. All, Catholic and secular bear or bear the burden of a

misfortune, shedding blood and tears trying not to collapse. This tells the Crucified. He says to all, Not just for Catholics.

[ Natalia Ginzburg (1916-1991) March 25, 1988 wrote in the newspaper L ' Unit, an article entitled "Do not remove this

Crucifix." A commentary on this issue and article, which appeared in 2003 CulturaCattolica.it by Vitaliano Mattioli ].

1: Just as Italy and Germany in their Nazi-fascist had a seed of self-destruction, much like today's Europe has itself a deeper and more dangerous outbreak of self-destruction ....

________

DOCUMENTARY APPENDIX

From: http://www.avvenire.it/

Crosses, Bertone

'Europe leaves us only the pumpkins'

"I say that the Europe of the third leaves us only the millennium celebrations of pumpkins lately repeated and it takes away the dearest symbols. This is truly a loss ", said the Vatican secretary of state, Cardinal. Tarcisio Bertone about dela Strasbourg ruling. "Our reaction - he added - can only be deplored" and "now we must try with all their might to keep the signs of our faith for believers and nonbelievers."

"We have heard many voices - said the cardinal - and the echo of the pain of those who feel a little betrayed his roots in his thinking that this is a religious symbol symbol of universal love, not exclusion, but the host. I believe this is the experience of all. "

"I say unfortunately - Bertone added that he attended a press conference at the hospital the Infant Jesus - that the Europe of the third millennium, we just let the pumpkins before the party recently repeated November 1 and it takes away the dearest symbols. " The cardinal also "all our cities, our streets, our homes, schools" are religious symbols like the crucifix and then, asked, "we must remove all the crucified? I think of all the works of art that have the crucifix and the Pity, I wonder if this is a sign of reasonable or not. " The secretary of state to then told reporters he had not yet heard the views of the Pope on the subject. "I'll see it tomorrow," he said. THE JUDGEMENT OF THE COURT

Gianluca Cazzaniga

The European Court of Human Rights has issued an interim award yesterday against Italy for the presence of crucifixes in classrooms is considered an infringement of freedom ; religious children that the right of parents to educate their children in light of their religious beliefs. In the Court of Strasbourg Italy has violated Article 2 Protocol 1 (right to education) and Article 9 (freedom of thought, conscience and religion) of the Convention on Human Rights. The judges of the Court had already issued some rulings on rights to education and religious freedom, but this is the first concerning the presence of religious symbols in schools. A Chamber composed of seven judges of the Second Chamber of the Court, including Italian Vladimiro Zagrebelsky, has unanimously condemned the Italian government to pay compensation of € 5 000 for moral damages the small Italian town that has raised the case. For now this is an interim award and the judge Nicola milk, which defends Italy before the Court in Strasbourg has already ruled that the government wants to request a referral to the Grand Chamber of the Court to reopen the game.
If the action of the government was not upheld, the sentence passed yesterday would become final after three months. So it is for the Committee of Ministers of the Council of Europe to decide, within six months, which the Italian government should take actions in order to avoid further violations related to the presence of crucifixes in classrooms. The case landed in Strasbourg was established by the legal battle started years ago by Soile Lautsi, an Italian citizen of Finnish origin, married to a professional Padua and mother of two children. In 2002 the two boys attended the middle school "Vittorino da Feltre" in Abano Terme. In classrooms, as is the case for centuries in every school in our country, there was a crucifix hanging behind the chair.

Mrs. Lautsi, convinced on the basis of some kind of theory, that the presence of Christian symbols in the classroom was contrary to the secular so dear to her - or maybe it's secularism - went to school in protest, calling for an opinion of the Supreme Court in 2000, that the presence of crucifixes in the polling booths would be contrary to the principle of state secularism. In May 2002 the principal of "Vittorino da Feltre" decided to leave the crucifixes in the classrooms. This approach is also recommended following a directive from the Ministry of Education. Not satisfied, Mrs. Lautsi decided to appeal to the TAR of Veneto, in January of 2004 postponed the case to the Constitutional Court to determine whether the presence of crucifixes in classrooms was consistent or not to principles enshrined in the Italian Constitution. In March 2005 the High Court rejected the demands raised by the stubborn Italian-Finnish, ruling that the crucifix is both a symbol of Italian history and culture and hence of national identity, is the symbol of the principles of equality, freedom, tolerance. And the secular state. The State Council, in February 2006, rejected the appeal filed by Soile Lautsi. Yesterday, however, completely ignoring the pronouncements of the Italian courts, the Strasbourg court ruled in favor of Mrs. Lautsi. "The presence the crucifix, which is impossible not to notice in the classroom, could be easily interpreted by students of all ages as a religious symbol, "says the statement released by the European Court of Human Rights. "This could be encouraging for students of religion, but at the same time could disturb the students atheists or those who practice other religions, especially if they belonged to minorities."

The judges (including Italian Zagrebelsky). The authors of the seven judges decision are: Francoise Tulkens (Belgium, President), Vladimiro Zagrebelsky (Italy), Ireneu Cabral Barreto (Portugal), Danute Jociene (Lithuanian), Dragoljub Popovic (Serbia), Andras Sajo (Hungary), and Isil Karakas (Turkey).

BY ORLANDO METOZZI