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terça-feira, 16 de janeiro de 2018

Padre Divo Barsotti: “O mistério da nossa Ascensão”


“O mistério da nossa Ascensão”: 
meditação do Pe. Divo Barsotti

“A nossa ascensão a Deus implica um escondimento de nossa parte, o nosso desaparecimento. Quanto mais o homem se dirige para Deus, tanto mais se esconde na humildade."
Equipe Christo Nihil Praeponere26 de Maio de 2017
imprimir
O texto que tornamos disponível a seguir recolhe uma breve meditação do Padre Divo Barsotti, proferida no dia 6 de maio com o título de "O mistério da nossa Ascensão". Divo Barsotti é, sem dúvida nenhuma, um dos místicos mais significativos do século XX. Com seus ensinamentos foram saciadas muitas gerações de católicos e pessoas em busca de um sentido para a sua vida.
Estamos felizes de poder oferecer este texto numa versão eletrônica para todos aqueles que querem usufruir dele para a própria edificação. Devido à sua extensão — relativamente maior do que as matérias que estamos acostumados a publicar noBlog —, preferimos publicar o texto, na íntegra, em formato PDF. Abaixo, deixamos apenas os primeiros parágrafos desta meditação. Para acessá-lo completo, basta clicar aqui ou nas reticências entre colchetes, ao fim do excerto.
A Ascensão é um mistério muito importante na vida espiritual do cristão porque é a Festa que apresenta o objetivo da nossa própria vida e, por isso, ordena, de alguma forma, o nosso caminho. 

Também a nossa vida espiritual é uma ascensão, um caminho não tanto através do deserto, não tanto uma ascensão ao Sinai, quanto uma ascensão ao Céu, com Jesus. O objetivo do nosso caminho não é mais uma terra além do Jordão, e não é mais o cume do Sinai, é o próprio Seio do Pai, é o Céu, onde Deus se manifesta, onde nós viveremos na visão de Deus. 

Moisés sobe ao Sinai para falar com Deus face a face, como um amigo costuma falar com um outro amigo, diz o Livro do Êxodo. Mas para encontrar-se com Deus, deve ir além das nuvens, de um modo a tornar-se invisível e escondido aos olhos do povo. Moisés vai além da nuvem e Jesus faz o mesmo. A nossa ascensão a Deus implica um escondimento de nossa parte, o nosso desaparecimento. Quanto mais o homem se dirige para Deus, tanto mais se esconde na humildade

Jesus está presente entre nós, a Ascensão não o deixou afastado. Eu estarei convosco até a consumação dos séculos. Jesus está conosco, e não somente como Deus, mas também como Homem. A sua Humanidade ressuscitada da morte está conosco. Ele vive com o homem, na verdade, vivendo com o homem, e vivendo com o homem na glória que lhe pertence como o Filho Unigênito. Ele permanece escondido a todo olhar: a sua Ascensão gloriosa o subtrai da nossa vista. Na medida em que esta Humanidade se torna participante da vida divina, das propriedades próprias da Divindade, esta Humanidade se esconde, torna-se invisível. Não é que Ele não viva, mas se subtrai a nós de modo a não mais viver conosco, não, Ele vive e é, pelo contrário, a vida do mundo. Ele vem e mora entre os homens, mesmo que ninguém o descubra, mesmo que ninguém o veja, escute: neste silêncio Ele vive! Em um silêncio assim Ele permanece escondido. 

Assim a vida humana: quanto mais a alma se eleva, na medida em que se eleva, entra na nuvem; na medida em que a alma se eleva para Deus, subtrai-se das experiências sensíveis; na medida em que a alma entra em comunhão com Deus, ao mesmo tempo, praticamente se dissipa diante dos olhos dos homens. Quanto mais uma alma é santa, tanto menos se pode dela falar; dos maiores santos se pode dizer bem pouco. Bem pouco se pode dizer da própria Virgem Maria, a Santa dos Santos; mas pouco se pode dizer também de São João da Cruz e de Santa Teresa do Menino Jesus. Eles viveram constantemente na luz de Deus, e a luz de Deus os envolve e os esconde. A divina Presença subtrai estas almas de toda relação com as coisas: não vivem mais na superfície, mas estão mergulhadas no Abismo. Como o mar: agita-se na superfície, mas no profundo permanece imóvel. E a alma é assim também.

domingo, 14 de janeiro de 2018

Don Divo Barsotti on the Immaculate Conception of the Virgin.


Wednesday 7 December 2011

I propose below the text of a meditation held on December 8, 1988 by Don Divo Barsotti on the Immaculate Conception of the Virgin.

December 8, 1988  Rome Retreat

God has not wanted the incarnation for himself but for us

Before stopping to meditate on the mystery that the Church today celebrates, the Immaculate Conception of the Virgin, it will be appropriate to say a few words in general on the mystery of Mary.
Pius IX says in the Ineffabilis Bull by which he proclaims the dogma of the Immaculate Conception of Mary, that God from all eternity, before any other thing, wanted the incarnation of the Word, and the blessed Virgin. Why has God wanted to associate in such a way from all eternity Mary to the Son in the mystery of the incarnation that was to be the fulfillment of all the works of God ad extra?  It seems pretty clear the answer, if we think of what the Church proclaims in the Nicene-Constantinopolitan symbol.
In this symbol, it is said that God descended from heaven and was made man propter nos et propter salutem nostram.  God has not willed the incarnation for himself but for us. This means that the divine design from eternity, was only one: the ineffable union of the creation with God.  Therefore, not only the incarnation as the assumption of the human nature, but the assumption of the human nature in order of the gift of self, that the divine Word was willing to do to each person created. The incarnation could lift to God our nature but it has not established yet a relationship between the person of the Verb and the created persons.read...

Fr Divo Barsotti (The Eucharist in St Paul of the Cross)

Fr Divo Barsotti (The Eucharist in St Paul of the Cross)  p21ff  suggests several things as St Paul’s original contributions to the theology of the Mass.  He notes the following items:
A. The soul is  a living tabernacle for Jesus because it makes present his death and resurrection. 
Even if the saint never explicitly affirms it, we could say that communion realizes the transformation of the believer into him who is so received that the mystical experience would be none other than the ever more conscious and profound insertion into the Mystery, the participation of the Christian in the death and resurrection of Jesus. By eucharistic communion the soul becomes a living tabernacle of Jesus, because  Jesus lives in him and makes present in him his death and resurrection.                                    .  .  .
The “mysticism of the Passion” is the transformation of the believer into the crucified and risen Christ; not contemplation as the act which one performs, but the grace of the Sacrament which takes one into the Unity of the Mystery
2. A second item under the “originality” of St Paul, according to this study by Barsotti.:  In St Paul of the Cross, death never transcends nor is it ever separated from the resurrection. (p. 22)
. . . The soul of Paul lives the mystery of the death in the solitude and silence of Jesus in the Host.
3. Participation in the unity and totality of the mystery.
 For him Christianity is not an adventure, a journey towards an uncharted future, not even a return to the font, but an insertion into a living Presence, who is the definitive Reality of everything.. . . As secret heart of the world, Christ draws the faithful to himself in death, but for a new birth in God. . . . The preaching of the Cross and the mysticism of the Passion are thus the proclamation itself of salvation, which the individual already experiences and lives by withdrawing himself from the world of dispersion and sin.  Before compassion is an asceticism and a psychological experience, it is an ontological participation in the Mystery. The presence of the dead and risen Christ in the Mystery becomes fully real in the Christian at the moment that Christ becomes present for communion.  Thus Eucharist makes the Church; Eucharist makes the Christian and the saint.
If Paul seems to prefer Holy Communion among the aspects of the Mystery of the Eucharist, it is because in communion the presence of Christ becomes intimate and complete in the person who receives him and this prese3nce makes him with Christ one sole sacrifice, one sole holocaust.
Barsotti concludes that the mysticism of St Paul of the Cross especially recognizes the centrality of the Paschal Mystery.
Barsotti concludes his study (p.26):
The mysticism of St Paul of the Cross not only recognizes the centrality of Christ, but more especially the centrality of the Paschal Mystery. The mediation of Christ is realized in the presence of that same Mystery in which death and resurrection become complementary aspects of one sole life that excludes the possibility of death and communicates God’s glory to man.source

Il credere è un rapporto / Believing is a Relationship (ita-eng) – Don Divo Barsotti




L’evoluzione dell’espressione della fede / The Evolution of Faith Expression (ita-eng) – don Divo Barsotti

fcc_bg_sized_3Voi capite che se noi volessimo studiare la fede nella Sacra Scrittura si imporrebbe non un solo corso di studio sulla fede nella Bibbia, ma direi un corso per ogni libro della Sacra Scrittura.
Ora per capire quello che in ogni libro della Sacra Scrittura è il senso, la densità di questa parola, è indubbio che né la teologia della fede in san Giovanni, né tanto meno la teologia di san Paolo è la teologia del profeta Isaia. Riguardo sempre alla fede, certamente ci sono elementi comuni, perché altrimenti non si userebbe nemmeno lo stesso linguaggio. Però è vero che io non parlo la lingua di Alberto e Alberto non parla la mia lingua, e le stesse parole che lui dice non sono esattamente quello che io dico quando dico le sue stesse parole. Cioè ogni parola ha in noi una sua densità propria, ha un suo contenuto specifico e in qualche modo diverso, e questo si rivela non soltanto per il fatto che alcuni amano alcuni vocaboli piuttosto di altri, ma anche gli stessi vocaboli in ciascuno di noi hanno la densità che deriva in ciascuno di noi da una esperienza particolare, propria, personale. Questo, se è vero per noi, quanto maggiormente è vero nella Bibbia in ogni singolo libro.
Ma pensate un po’ la differenza che corre tra il profeta Isaia e san Paolo: ci corrono ottocento anni di distanza! È mai possibile che uno che parla a ottocento anni di distanza possa dare lo stesso contenuto a un medesimo vocabolo?
Un vocabolo in questo caso non si carica soltanto dell’esperienza personale di un uomo, che è diversa dall’esperienza personale di un altro uomo, ma si carica dell’esperienza personale di generazioni e generazioni che hanno usato quelle stesse parole per significare una certa esperienza e si è arricchita, si è approfondita via via con gli anni.

You understand that if we would were to study faith in the Holy Scriptures, it would be necessary not only to have a course on faith in the Bible, but also, I would say, a course on every book in the Holy Scriptures.
Now to understand, what the meaning in of every book of the Holy Scriptures is, the density of this word, it is without doubts that neither the faith’s theology in Saint John, nor the theology in Saint Paul is prophet Isaiah’s theology. Always concerning faith, there are common elements, otherwise we could not use the same language. But it is true that I do not speak Alberto’s language and Alberto does not speak mine and the same words used by him are not exactly what I say when I use his own words. This means that every word has a different density in us, has its own specific and, in a certain way, different content, and this is expressed not only because some people like some words more than others, but also the same words have the same density for us, which comes from our particular, personal own experience. If this is true for us, it is truer in the Bible, in every single book.
Just think about the difference between the prophet Isaiah and Saint Paul: eight hundred years! Is it possible that a person, who speaks eight hundred years before, can give the same meaning to the same word?
In this case a word not only is charged with a the personal experience of a man, which is different from an experience of another man, but it is charged with the personal experience of generations and generations of people, who used the same words to give meaning to a certain experience, which became richer and deeper over many years.



L’evoluzione dell’espressione della fede / The Evolution of Faith Expression (ita-eng) – don Divo Barsotti

Voi capite che se noi volessimo studiare la fede nella Sacra Scrittura si imporrebbe non un solo corso di studio sulla fede nella Bibbia, ma direi un corso per ogni libro della Sacra Scrittura. Ora per capire quello che in ogni libro della Sacra Scrittura è il senso, la densità di questa parola, è indubbio…


Dio dona Se stesso / God Gives Himself (ita-eng) – Don Divo Barsotti

dopo-il-restauro-il-volto-del-Cristo-Benedetto-da-Maiano-antecedente-il-1497-courtesy-Opera-di-Santa-maria-del-Fiore-foto-Antonio-QuattroneDio si è rivelato a noi nel Cristo. Che cosa vuol dire per noi che Dio si è rivelato nel Cristo? Non solo non possiamo dubitare ora noi di un Dio personale, di un Dio personale che ci ami personalmente, che questo Dio personale sia presente nella nostra umile vita, non possiamo dubitare che questo Dio personale che si fa presente nella nostra umile vita, ci doni meno che Se stesso. A Israele dava una nazione, salvava il popolo, dava una legge, ma in fondo non dava Se stesso. Qui l’amore di Dio, l’intervento di Dio è un intervento pienamente e interamente divino: Dio non dona qualcosa, dona Sé. Dio non ama soltanto donandoti una terra o donandoti soltanto una città. A Israele ha promesso soltanto questo: gli darà una terra. Vi ricordate Abramo? È lo stesso per Israele attraverso il cammino dell’Esodo. Ma ora Dio non dona nessuna terra, non dona nulla, dona Sé. Che cosa dà ciascuno di voi quando vive il suo matrimonio? Che cosa ha dato Sara, quando si è sposata, al suo marito? Se stessa. Non gli ha dato né terre né palazzi: gli ha dato se stessa.

God revealed Himself to us in Christ. What does it mean that God revealed Himself to us in Christ? Not only now we cannot have doubts about a personal God, about a personal God who personally loves us, that this personal God is present in our humble life, but we cannot doubt that this personal God, who is present in our humble life, gives us less than Himself. He gave a nation to Israel, saved a people and gave a law, but at the bottom he did not give Himself. Here the love of God, the intervention of God is a fully and completely divine intervention: God does not give anything; He gives Himself. God does not love only giving you a land or a town. He promised to Israel only this: He will give them a land. Do you remember about Abraham? It is the same for Israel through the way of the Exodus. But now God does not give any land, does not give anything, He gives Himself. What do you give, when you live your wedding? What did Sarah give to her husband when she got married? Herself. She did not give him lands or buildings: she gave him herself.
(Translation by Marina Madeddu)

source

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news_45326_non_credentiIl credere è un rapporto che stabilisci non con una cosa o con un avvenimento, ma con una persona sola; si ha fede soltanto in una persona che entra in rapporto con te. Vedete, se la vita religiosa si inizia anche prima della vocazione di Abramo (la vita religiosa è da che l’uomo è uomo, perché mai Dio avrebbe abbandonato l’uomo a se stesso), se Dio vuole la salvezza degli uomini fino dall’inizio, quando ha creato l’uomo doveva essere vicino all’uomo per salvarlo; però non aveva stabilito con l’uomo un rapporto personale. E pertanto la vita religiosa al di fuori d’Israele non si inizia tanto con la fede; la fede, si direbbe, è proprio quello che caratterizza la religione prima ebraica e poi la religione cristiana ed islamica, perché è quello che distingue la vita religiosa propria prima d’Israele e poi del Cristianesimo, perché Israele nasce quando un uomo si sente chiamato da un Dio personale, perché un Dio personale lo sceglie, gli parla, gli dice qualcosa, gli manifesta il suo amore. La fede, cioè, è una risposta a un Dio personale, un rapporto personale che Dio già stabilisce con l’uomo.
Ma Dio, lo sapete benissimo, non si rivela immediatamente all’uomo, il quale non ha la capacità nemmeno di conoscere direttamente e immediatamente Dio, perché Egli è l’Assoluto, e ogni conoscenza che l’uomo può avere di Dio è sempre una conoscenza che riduce Dio alle proporzioni dell’uomo. Se l’uomo vuol conoscerlo come Egli è, l’uomo non ha in sé gli strumenti adatti per questa conoscenza. Una conoscenza dell’Assoluto implica la fine di ogni conoscenza parziale. L’uomo è una povera creatura.

Believing is a relationship established not with a thing or an event, but with only one person; you have faith only in one person, who has a relationship with you. If religious life begins even before Abraham’s vocation (religious life exists since man is man, so why should God should have abandoned man alone?), if God wanted man’s salvation since the beginning, when He created man, he had to be close to the man to save him; but He had not established a personal relationship with the man. And so religious life outside Israel does not begin with faith; faith, we could say, is exactly the peculiarity of first Jewish, then Christian and Islamic religions, because it is what distinguishes religious life first in Israel and then in Christianity, because Israel begins when a man is called by a personal God, because a personal God chooses him, talks to him, says something to him, shows him His love. This means that faith is an answer to a personal God, a personal relationship, which God already establishes with the man.
But God, you know it very well, does not reveal himself immediately to the man, who has not the capability even to know directly and immediately God, who is the Absolute, and every knowledge about God that man can have is always a knowledge, which reduces God to human proportions. If the man wants to know God as He is, the man has not instruments for this kind of knowledge. A knowledge of the Absolute implies the end of every partial knowledge. Man is a poor creature.

sábado, 13 de janeiro de 2018

The spirituality of priestly celibacy Divo Barsotti Theologian



Christian perfection is perfection of charity. Just as faith is sure and peaceful adhesion to the truth and does not involve doubts, so charity is the fruit of the Spirit and in each of even its lowest degrees involves an absolute adhesion to God. There is no charity where God is not loved as supreme good: if you think you can share love for him with love for others, you do not love. The order of charity is that God is to be loved with a total love: with all your heart, with all your soul and with all your strength. And as faith excluding all doubt is a gift from God, so too is that charity a gift from God that excludes all division.

But how is a spiritual journey possible, if right from the start of the journey we are within God? On the other hand, were we not in God, how could we be saved, not having reached perfection of charity? But clearly no spiritual life is possible that does not entail the overcoming of human conditions. How otherwise could we transcend ourselves and all created things, so as to reach God and cling to him in faith and love? Faith is a gift from God, and charity is a gift from God. So we must find which route to take to lead us to spiritual perfection. The Spirit does not operate in our nature as an external force, beyond our powers, but in our own gifts. He moves our powers in such wise that our whole nature becomes God’s instrument. If we are in grace, we are already in God, but God requires us to cooperate in his activity, and the way we must cooperate in God’s activity is by consenting and being docile to the activity of the Spirit. read....

Barsotti said in the same book, “Communion was said to be an integral past of Mass. The Council says that Communion is an essential part, as consecration is.”

This fundamental element of sacramental practice and the liturgy, which every Catholic faithful is bound to, is mentioned in all its simplicity in the widely published booklets that contain the prayers and fundamental practices of the spiritual and sacramental life of the people of God, that have been built up over the years. But there are also great theologians and masters of spirituality - who are recognised by the people of God for their vivid Catholic intelligence, such as Fr. Divo Barsotti, - who unanimously stress that receiving the Eucharist is not an “optional” part of mass participation. Fr. Barsotti, the great monk and Tuscan preacher who, amongst other things taught sacramental theology for thirty years, wrote: “The Eucharistic mystery that Jesus passed on to the Church, embodies in some way death on the cross: not only does it remind us of it, it is also an enactment of the final act of sacrifice that he performed for the world’s salvation. In other words, faithful participate in the victim’s manducation. This is one of the most definite and perhaps greatest acquisitions of the Second Vatican Council” (Don Divo Barsotti, Pasqua, p. 63, San Paolo editions).

Before the last Council, Barsotti said in the same book, “Communion was said to be an integral past of Mass. The Council says that Communion is an essential part, as consecration is.” In fact, “in the sacrifice on the cross, men could not immediately communicate with the victim being sacrificed,” while in the Eucharist “Jesus shows us the sacramental sign of the bread and wine so they can communicate with men, since men can communicate with the victim offered to God”. Jesus himself “presented the mystery of his death under the sign of the sacrificial banquet”. This is why for faithful, receiving the Body and Blood of Christ, is as “essential” as consecration. The Church is guided toward this understanding precisely thanks to the path of contemplation of the Eucharistic mystery that began once again with the Council of Trent, Barsotti underlined. “Mass,” Fr. Divo wrote, “is real sacrifice, as the Council of Trent stated and Communion is now essential and not an integral part of the Eucharistic mystery, as it allows us to participate fully in its sacrifice”. The celebration of Eucharistic sacrifice, says the paragraph 1382 of the Catholic Catechism, “is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us”. SOURCE

DON DIVO BARSOTTI THE FOUR PRAYERS




Chapter I
The Shema
    The Lord God . . . morning by morning he wakens, wakens my ear to listen as those who are taught. Isaiah 50.4
ecause of our Consecration, each of us for our life of prayer recites at the beginning of each day, the 'Hear, O Israel', the Lord's Prayer, St Francis' Lauds of God, and the Beatitudes, prayers which should begin all our days.
We need to understand why we ought to say these four prayers, in what sense these are a constant reminder, a precise indication of the journey to carry out because of the Consecration we have made.
They begin with the invitation to listen and to welcome the word of God which is written for us as a fundamental law of perfect love. They end with the proclamation of the Beatitudes which spring from the fulfilling of the law as it comes to be through the Christian life: at the end of the journey of our present life peace awaits us, the joy of God, which is Paradise.
The four prayers follow the sequence in which the right places are placed in terms of this journey: we recall that the distance between us and God is infinite; yet, there is no journey except what God has established, joining us through the Incarnation, and this is the same road which we must take to him.
{THE 'SHEMA'
ear, O Israel, the Lord is our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul and with all your might. You shall love your neighbour as yourself. These precepts I give to you this day, you shall fix in your heart, you shall repeat them to your sons and daughters, you shall speak of them when you are seated in your home, when you walk in the way, when you go to bed and when you get up. You shall bind them to your hand as a sign, they shall be to you as a fringe about your eyes and you shall write them on the doorposts of your home and upon the gates of your city . (Deuteronomy 6.4-9, Leviticus 19.18, Matthew 22.37-39, Mark 12.28-34, Luke 10.25-28.)
The first prayer, Hear, O Israel, relates to obedience. In fact, how can we obey God's will without first learning it? And how can we learn it without being willing to listen with faith, humility, in silence, in contemplation. Our Lord, as a religious Jew, said this prayer every day, even three times a day; we only say it once at the beginning of the day.
God bows down to me to communicate his life to me. Perhaps we have not even once realized this mystery, this omnipotence of love! God does not live in us in discreet moments, but in the eternity of his gift, and we in each instant ought to welcome and live God's eternity. Given the impossibility of our giving to God total and continuous attention, this prayer at the beginning of each new day recalls us to that contemplation, to that attention which is never lazy for it involves all our powers: intelligence, memory, will, emotions, feelings.
'You shall love . . . ': the future indicates the prolonging of the Incarnation of the Word, that is of love, in us who ask for an unlimited time, all our life and more. Basically, the precepts the Lord repeats to us at the beginning of each day are one alone: you shall love your God and your neighbour. (In the selection from Deuteronomy 6.4-9, a precept from Leviticus 19.18 has been inserted, ' You shall love your neighbour as yourself'. This in fact Jesus did, as given in Matthew 22.37-39, Mark 12.28-34, Luke 10.25-28.
The adjective 'all', repeated three times, expresses the infinite requirement of God who desires of us an absolute gift whether of time whether of activity, in our family, in society, in political life. There should remain no empty space in our personal life and that in relation to others: all our life should be the realization of God in an exclusive love, so total that it consumes our life through him.
'The verses of Deuteronomy 6.4-9 came to be written by Jews on parchment, enclosed in a container of wood or metal and bound on the forehead and on the back of the hand (these are the phylacteries which Mathew names in his Gospel: 25.5); they also came to be placed on the doorposts of houses at the height of a man' (Bibbia di Civilta` cattolica). For us the precepts bound to the hand can indicate that our work should always turn to God in the activity of our mind, which is the greatest power we have. The precepts inserted on the doorposts - and precisely at the height of a man - serve to give all our social and political actions a decidedly religious direction.
    This chapter is taken from the addresses given at Brescia, 22-23 January 1977, Florence, 4 September 1960. To deepen this argument suggested reading is Divo Barsotti, Il Signore e uno , Morcelliana, the book being on a series of spiritual exercises commenting on the Shema (Hear, O Israel), Israel's prayer.
Chapter II
The Lord's Prayer

The image that we use of St Sergius praying in the orans position, his hands and arms full of Pentecostal flames, comes from a story of a disciple in the desert asking a monk how to pray. 'Pray', said the monk, 'until your fingers become flames'. And the disciple looked and saw each finger of the old monk's hands in flames. From the Desert Fathers. READ....

Divo Barsotti And The Presence


Aurelio Porfiri

Tuscany is a region of Italy, famous in the Anglo-Saxon world for its beautiful landscapes and cities. We just have to think about Florence or Siena. But Tuscany is also a land of deep Catholic faith, a faith that has generated countless men and women that will be a model for future generations of Catholics. We think of Saint Andrea Corsini, Blessed Angelico, Saint Margherita, Blessed Celestina Donati, Saint Filippo Neri and I can go on and on for pages. In the 20th century too we have exceptional figures coming from Tuscan Catholicism as Giorgio La Pira, Lorenzo Milani, Domenico Bartolucci and many others. But one of the prominent Catholic personalities is for sure Divo Barsotti. Divo Barsotti was a great mystic, a man of huge culture, a prolific writer with dozens of books published and countless pages of meditations and spiritual exercises still to be printed. He was a poet too.read...

Un saint prêtre et mystique (Divo Barsotti je crois) disait : la Foi c’est Dieu

LA PARABOLE DES TALENTS (Mt 25, 14-30). Les talents alors qu’est-ce que c’est ? De quoi s’agit-il ? Rien d’autre que Dieu lui-même qui se donne par la foi. Un saint prêtre et mystique (Divo Barsotti je crois) disait : la Foi c’est Dieu ! Dieu se donne et veut être notre Tout et nous transformer totalement en Lui jusqu’à devenir des copies de Lui-même. Ce talent n’est rien d’autre que le Don que Dieu fait de Lui-même à chaque créature. Le Don de sa Vie réelle en nous, ce que nous appelons sa Divine Volonté. Voyons trois points essentiels dans cet évangile. lire...

Divo Barsotti, un prophète pour l'Eglise d'aujourd'hui


Il a anticipé de plusieurs décennies les axes majeurs de l'actuel pontificat. On découvre aujourd'hui son importance, grâce notamment à une exposition qui lui est consacrée. Il a vécu à Florence, en plein dans les conflits du Concile et de l'après-concile. Le commentaire critique du théologien Paolo Giannoni

par Sandro Magister



ROMA, le 28 août 2007 – Lors du rassemblement international organisé comme chaque année à Rimini au mois d’août, Communion et Libération a consacré une exposition à une personnalité chrétienne injustement méconnue mais de grande valeur: "Divo Barsotti, le dernier mystique du XXe siècle". 

Divo Barsotti – mort à 92 ans le 15 février 2006 dans son ermitage de San Sergio à Settignano, sur les hauteurs de Florence – a été prêtre, théologien, fondateur de la Communauté des Fils de Dieu, mystique renommé et maître spirituel. 

Le père Luigi Giussani, le fondateur de Communion et Libération, était mort un an avant lui à Milan. Les deux hommes ne se sont jamais rencontrés, mais ils avaient une grande estime l’un pour l’autre. 

Cette année, Communion et Libération a choisi le thème suivant pour son rassemblement: "La vérité est le destin pour lequel nous sommes faits". 

C’est justement sur le primat de la vérité que le père Barsotti a fondé toute sa vie et son enseignement, en parfaite harmonie avec les lignes directrices de l’actuel pontificat. Une raison supplémentaire pour redécouvrir son héritage et le mettre en valeur. 

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Au cours de sa vie, Divo Barsotti s’est souvent retrouvé seul et incompris. Quand il était un jeune prêtre, isolé dans son diocèse de San Miniato. Quand il est arrivé à Florence, compris et soutenu par peu de gens. Quand il est resté seul, pendant plusieurs années, dans son ermitage de Settignano, abandonné par ses premiers disciples. Pus tard encore, ignoré et sous-évalué jusqu’à la fin de sa vie par la majorité des médias et de l’intelligentsia catholique. 

C’était un autodidacte, qui n’avait jamais obtenu de diplôme en théologie. Il a beaucoup écrit: 160 livres et d’innombrables articles et textes divers, mais il n’a pas achevé une œuvre systématique. Pourtant, sa production écrite et orale témoigne d’une profondeur, d’une cohérence, d’une prévoyance, d’un sens aigu de la critique, d’une liberté d’esprit qui se révèlent aujourd’hui absolument hors du commun. 

Alors que presque personne en Italie ne connaissait la spiritualité russe, il a été le premier à la faire connaître en 1946 avec son premier livre et ensuite à la répandre. Il a donné le nom du grand saint russe Serge de Radonège à son ermitage de Settignano, sur les hauteurs de Florence. 

Mais lorsque l’orientalisme est devenu une mode, plus esthétisante que spirituelle, il l’a stigmatisé par des jugements tranchants: "Nous autres Florentins, nous avons Fra Angelico, Masaccio, Giotto, Cimabue. Ils ne tiendraient pas la comparaison face aux icônes russes? Mais bien sûr qu’ils tiennent la comparaison, ils en sortent même vainqueurs ". 

Dans les années quarante et cinquante, alors que l’enseignement, en Italie et dans les facultés de théologie romaines, s’appuyait paresseusement sur les manuels, le père Barsotti ne manquait pas un livre des grandes figures françaises du "ressourcement", c’est-à-dire du retour aux sources bibliques, patristiques et liturgiques: Jean Daniélou, Louis Bouyer, Henri de Lubac. 

En 1951, lorsqu’il a publié ce chef-d’œuvre qu’est "Il mistero cristiano nell'anno liturgico", Divo Barsotti a été le premier en Italie à développer et à approfondir des thèses proches de celles d’Odo Casel – le bénédictin allemand qui défendait l’efficacité objective de la liturgie dans la représentation de l’événement chrétien – avant même d’en avoir lu les œuvres. 

Néanmoins, il n’a jamais caché les points faibles des auteurs qu’il estimait le plus. Divo Barsotti n’a pas ménagé Hans Urs von Balthasar – qui a été son directeur spirituel pendant six mois avant de mourir en 1988 – en critiquant ses thèses douteuses sur l’enfer: "Si l’enfer n’existait pas, je ne pourrais pas accepter le paradis". 

Il n’a pas été moins sévère avec ceux qui le considéraient comme leur maître spirituel. Giuseppe Dossetti a été son disciple spirituel à partir de 1951, quand il a abandonné la politique pour devenir moine et prêtre et se consacrer entièrement à rénover l’Eglise à sa façon jusqu’à sa mort, en 1966. Mais Barsotti n’a pas approuvé toutes ses thèses politiques et théologiques. Il a écrit un jour dans son journal intime: "Le père Giuseppe ferait mieux de se retirer sur un petit îlot à Hong Kong". Surtout, Barsotti n’acceptait pas que Dossetti soit si lié avec Giuseppe Alberigo et avec son interprétation du Concile Vatican II et de l’après-concile comme un "nouveau départ" dans l’histoire de l’Eglise. Il considérait le contact entre les deux hommes comme un "danger". Il en est venu à lancer un ultimatum à Dossetti: la rupture avec Alberigo ou la fin de la direction spirituelle. lire....

domingo, 7 de janeiro de 2018

don Divo Barsotti, The negative virtues

 

Dear Friends,
We must get used to humility and silence, we must love humility and silence. The contemplative life re-quires a progressive divesting of the soul: the soul must allow itself to be sweetly deprived by God of everything human; it must be reduced to its original creaturely poverty. Having become pure capacity, it opens to God, and God gives Himself to it, so that He becomes its whole life. We look for nothing else, we desire nothing else: God alone.
Our prayer must be simple and pure. We mustn’t believe in fine thoughts, we mustn’t trust our feelings; in the humility of faith we cleave to God, who remains hidden. We mustn’t allow our occupations, study, work, human relations, to distract us from Him; in particular we mustn’t think or behave as though God and our union with Him served to obtain or possess some secondary object. We must content ourselves with God. This means that the soul should remain in peace, what-ever happens. Nobody and nothing can tear us away from the Lord.
The progressive shedding from the soul must make it evident, not only to ourselves but to others, that our only good is God: in our serenity, in our humble and pure joy. This is the supreme testimony that is required of every Christian today, the testimony that we must render to the world. Our greatness is humility, our riches are peace, our joy is in silence.
The exercises of the religious life are not the reli-gious life itself, but means to achieve it; our religious life goes far beyond these exercises, in the tranquil cleaving of the soul to the God who is present. For us everything points towards the purity and the simplicity of this cleaving. Not only continuous attention to Him, not only living His presence: God is not only the One who is present, He is the One who loves. Your faith is not merely the recognition of the absolute reality of God. His immensity does not appear to your spirit as an indifferent and impersonal reality. He is everything for you. The act which you must live, which is already the life of heaven, is the act by which you receive Him continuously, the act by which you cleave to His love, take your pleasure in Him, rest in Him.
You have no need of words. You do not need many thoughts or sentiments. Just as the life sheds every-thing superfluous, so too does prayer. And all the more does the Lord become present, in the poverty of every-day things.
We live, dear brethren, in this continuous need for humility and silence, the pure condition for the presence of God in our poor life. How much sweetness there is in the full acceptance of God’s action in removing from us, day by day, our every secret ambition, our every desire for power! How sweet it is to drown the soul in the forgetfulness of creatures! In the pure silence of the soul, love is not denied, but love is no longer ex-clusive, closed, egotistical, troubled, anxious. This life absorbed in God is not denied its fertility, but its fertility does not detract from its purity.
It is not poverty, humility and silence that make God present: rather it is God who, the closer we approach, the more He gives Himself to a soul, the more He makes it poor, humble and alone. It is not for you to make God present in your poor life; it is He who, making Himself present, consumes and destroys your opacity, turning you into pure crystal for His light, reduces to nothing your power and strength and will, leaving you with the absolute simplicity of infinite light.
I ask God’s blessing on all of you.
Advent, 1961

don Divo Barsotti, L´Epifania è la festa di una manifestazione di Gesù all'anima nostra.

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L'Epifania non è solo festa che ci impegna a rivelare il Signore, ma è manifestazione anche a noi di Gesù: manifestazione alcune volte segreta, altre meno segreta, manifestazione che dilata l'anima e la riempie d'ineffabile dolcezza: è la festa di una manifestazione di Gesù all'anima nostra.

Come Egli si rivela? Ci vuole la fede per riconoscerlo. Per tutta l'Ottava si chiede questa fede nell'orazione: “O Dio, che in questo giorno con la guida di una stella hai rivelato alle nazioni il tuo Unigenito, concedi propizio che, avendoti già conosciuto per la fede, noi siamo condotti a contemplare la bellezza della tua maestà”.

Con la fede ogni avvenimento porta il Signore, in ogni creatura risplende il volto di Gesù. Allora tutta la vita è per noi una continua manifestazione di Gesù, una gioia perenne. Si mostra nella grotta di Betlemme, poi Giovanni lo mostra «Agnello di Dio che toglie i peccati del mondo” (Gv 1, 29) quando Gesù si sottopone a un battesimo di penitenza, quando in tutto uguale agli altri si sottopone anche agli altri.

Guardatelo alle nozze di Cana! (…) Partecipa alla gioia del banchetto nuziale: l’avvenimento che sembrava più profano, è santificato da Gesù. Non dobbiamo cercare il nostro Dio, il nostro sposo, solo in avvenimenti grandiosi: Egli è con noi qualunque cosa facciamo. Non sono gli avvenimenti grandiosi che lo rivelano a noi, ma Egli fa grandi i piccoli avvenimenti. Egli si è rivelato nell'umiltà e noi dobbiamo riconoscerlo. Dobbiamo saperlo riconoscere in tutti i nostri bambini; nei nostri nipotini, nelle persone di servizio, in chiunque; dobbiamo saperlo riconoscere in ogni anima che si avvicina a noi. Dovremmo stare davanti ai fratelli come davanti al santissimo Sacramento.

Invece si va in chiesa, si fanno molte genuflessioni, e col prossimo siamo sgarbati. Facciamo sentire ai nostri fratelli che siamo disposti a morire per loro: in casa, per la strada, in ufficio, a scuola, al bar; sia sempre il nostro atto un atto di amore, un atto religioso. Sappiamo riconoscere Gesù in ogni avvenimento, in ogni creatura. Come tutto risplende allora, come tutta la vita diventa luminosa e soave!

(…) “Hai veduto un fratello, hai veduto il Signore”: è una frase riportata dai primi Padri della Chiesa.

(…) Dobbiamo saperlo trovare Gesù non solo sul volto del bambino dove in qualche modo risplende, ma in tutti. Sul Giordano si è mescolato ai peccatori, dunque anche nei peccatori dobbiamo saper riconoscere Gesù: anche in loro devo saperlo riconoscere.

E non solo negli atti più sacri della vita, ma anche negli atti più profani, così come ad un banchetto di nozze. Avere la visione di Gesù qualunque cosa si faccia: ufficio, scuola, casa, strada, mercato; non solo all'adunanza religiosa, ma anche nei salotti mondani.

(…) Allora tutta la vita è una festa che continua, perché in tutta la vita si rinnova questa manifestazione di Gesù all'anima, a noi. Tutta la vita sarà purezza, pienezza di gioia, intimità dolce d'amore.

Che il Signore ci conceda di vivere questa continua gioia. L'anima che lo contempla, non vede più che Lui in ogni creatura, Lui che in ogni creatura ci ama, ci dice il suo amore e ci manifesta i tesori della sua anima.

Adunanza del 6 gennaio 1954 a Firenze

sábado, 6 de janeiro de 2018

"Tu mi ami" di Don Divo Barsotti

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Don Divo barsotti: Chiesa e problemi del Magistero

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6 Gennaio 1989
La Chiesa da decenni parla di pace e non la può assicurare, non parla più dell'inferno e l'umanità vi affonda senza orgoglio. Non si parla del peccato, non si denuncia l'errore.
A che cosa si riduce il magistero? Mai la Chiesa ha parlato tanto come in questi ultimi anni, mai la sua parola è stata così priva di efficacia.
Nel mio nome scacceranno i demoni .... Com'è possibile scacciarli se non si crede più alla loro presenza? E i demoni hanno invaso la terra.
La televisione, la droga, l'aborto, la menzogna e soprattutto la negazione di Dio: le tenebre sono discese sopra la terra.
Leggo la vita di Cechov. Era un agnostico, ma il suo amore per gli uomini, la sua semplicità ci conquistano. Mi domando come mai queste biografie che certo non sono di santi, mi prendono tanto.
Non vuole essere un eroe, non è un filosofo, sdegna di affrontare i grandi problemi, è conciliante, crede ingenuamente nel progresso.

"Tu mi ami" di Don Divo Barsotti

Signore, eccomi qui: se tu vuoi amarmi, prendimi.
Non voglio opporre alcuna resistenza al tuo amore.
Io non ho creduto che tu mi potessi amare.
Ma dal momento che tu me lo chiedi, ecco, ora mi abbandono totalmente a te per essere amato.

Non oso dire che ti amo. Ma una cosa, Signore, voglio dirti: finalmente voglio credere che tu mi ami.
Tu me l’hai detto, Signore, e io non voglio rifiutarmi di credere. Mi abbandono a te!
Mi offro a te, come sono: povera carta per essere bruciata, legno secco per essere consumato dal fuoco.
Mi getto in te, Signore, perché finalmente tu mi bruci, mi consumi!

Ecco, Signore, sono davanti a te; non ho altro da dirti che questo: amami, perché voglio essere amato, perché finalmente ho capito che la mia vita può avere soltanto un senso e un valore nel fatto che tu mi ami, che tu vuoi amarmi.
Non rifiuto più il tuo amore per me. Questo e null'altro.

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