Archivo de la etiqueta: jesuites

The man of the full granaries

The man of the full granaries

The heart of the man is a mystery, and one of the characteristics of this human heart is the radical dissatisfaction it suffers from. It is never totally satisfied; this is why it has been considered a restless heart. It is Saint Agustin’s definition: Our hearts are restless until they rest in You. And from that restlessness, we have tried to understand Jesus constant invitation to “be born again.”

Christians, more than any other man, are never satisfied with their achievements. It is not necessary to go back to the mother’s womb in order to be born again, as Nicodemo used to think. Neither is the effort for novelties, of the new for the new, necessary. Christianity is urged by the responsibility of the future.     

The new man is that who, having reached certain height, discerns who is awaiting him; and when he is over him, he glimpses a new peak. There are always new peaks awaiting and calling us. But the man who stays still in his achievements becomes fossilized. We are referring to Christians who always walk towards the best. It is not about the effort for novelties, but about a constant search. A real man is that who is never pleased with what he has and makes progresses from his current achievements to the new ones.

There is a meaningful example in the Gospel; Jesus Christ clearly explains: “There was a rich man whose land produced a bountiful harvest. He asked himself, ‘What shall I do, for I do not have space to store my harvest? And he said, ‘this is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, and be merry! But Jesus said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom they will belong.” (Lk. 12. 16-20.) That man stayed still, thinking it was enough. Christ reacts before that attitude: – You are dead, this night you will be judged. He is referring to the Christians who, installed in their Christianity, think they know everything. The world is full of old Christians who hinder, as Saint Paul said: “For them, the name of God is blasphemed,” they hinder.   

The same was said by the Pope Benedict XVI not long ago in the opening mass of the Synod on the Eucharist: those who convert God in an empty devotion are actually expelling him of their lives, as well as those who deny him. An atheist with worries is much better than a Christian with no worries. A new man is much better than an old Christian.

The man is the core where God lives, and God is the God of the alive, not of the dead. So, we do not follow novelties, we follow this endless and interminable illusion as trying to hunt a butterfly that always escapes… And it will always be like this. This is our destiny and our glory: to walk.  

We know that the texts of the Gospel are always surprisingly new, and will still be new in ten millions years time. And we are surprised due to the fact that, this old man we are, functions thanks to paradigms, and inherited outlines. A paradigm is a system of thought that filters the information you receive, some information is kept and other is overlooked. 

For instance, if somebody tells you: -God died today at seven forty-five in the morning… you reject the news. Why? Because you know that God is immortal… Every day and every moment, we filter the information we are interested in from that we do not care about. Right now, you rejected many of the things we are saying, probably because you do not care. When referring to the religious paradigm, the problem becomes quite serious because, if you teach a child that God punishes those who do not behave, it will remain in the child’s paradigm and he will automatically think: -God is waiting for me at the corner to punish me.  

Let’s make it positive. To the child that has been disturbing for one hour, we should say: -God is pleased when you are a good boy, and the boy interprets that “good” means “being quiet.” This is the meaning of “good” we instill into the child: do not disturb! Let’s apply it to religion: -God is pleased when you go to mass, God is pleased when you receive Holy Communion, etcetera. Here we have one paradigm: being a good Christian means going to mass, and the world is full of Christians who think that, once they have gone to mass and received the Holy Communion, they are able to devastate the Amazons or anything that were before them, they do not care.

This is the old and aged Christian who ignores Jesus Christ talking about the new man. This is due to his desire of having the same (as the man of the granary), of keeping things unchanged to have everything under control. Christians are always new and happy, despite being 80 years old. Christian faith is not a list of things to believe or commandments to put into practice; it is a free and loving response to God’s will. Friendship with God never distorts the man; we are distorted by our desires of keeping in the past. God never distorts the man.

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The religious root of the man

 

The religious root of the man

We have undertaken a number of considerations on Christianity, under the title WE FOLLOW YOUR TREAD. The tread is a symbol of search. It seems to refer to the fact of not knowing something, but with the desire of knowing; as those who search for something… Anthropologists track the treads of humanity in order to find where we come from, what our origin is. The only way to learn about our ancestors is by means of remains, objects they have been left to us: a carved stone, a vessel. Neil Armstrong’s tread on the moon is a symbol of a presence that has become an absence, though the track remains. Neil Armstrong is not on the moon any more, but he left his tread; his footstep, the size of his astronaut boot, remains there.

There are many issues to refer to when talking about the tread of a primitive as, for instance, talking about the things he ate –inspecting food leftovers between teeth- or about the height of men who lived in Atapuerca by analyzing the bones we find… however, there are other issues to be considered as whether they were pious, worshiped the Gods, their rituals, etcetera… There are physical and spiritual treads… There are other treads that are more difficult to track, for instance, the treads of the spiritual, the religious in the human being, and the need for transcendence.

Let’s analyze the treads of a God that has embodied, that is to say, the treads God left in Jesus Christ, the full and perfect man. We already know how troublesome talking about God is. AsSaint Johnthe Evangelist says, Christians can do it thanks to God’s only begotten son, who is in the Father’s bosom, Jesus. All we know about God is known by intermediate of Jesus of Nazareth as man.

This is the topic of our space “We follow you treads.” Not only reaching God through Jesus the man, but also through the treads of so many men and women that have been looking for God throughout thousands and millions of years. And in this search, we will face a problem: We cannot talk about God directly; we can only talk about the man in the search for God. In Jesus Christ, the perfect man, we find the last word of God, not about himself but about the man. Talking about Jesus Christ is talking about a man that is God, God and a real man.

We are going through a moment in history in which talking about religion, uninteresting and past issue, seems odd. But this is the problem: every human being, even atheist, is deeply religious because he searches for something, is not satisfied, and keeps on the search… till the infinite. The man, who is never satisfied, keeps on the search, though he does not want to have anything to do with God, he needs and aims at plenitude, God.

And the man, who considers himself religious because he believes in God, will have to be informed of the fact that God is not a religious being because religion is the bond of dependence on a superior being; it is a tying with God; and God is not tied to anything or anybody. God is united with himself; He does not need to be tied. This is why we say God does not have a religion. The only being that, by definition, cannot believe in god is God himself. How is God going to believe in himself, if He owns himself, if He has himself, if He exists?

So, doesn’t God have a religion? God’s religion is the man, man’s plenitude. The religious being is the man; God is not religions. In other words, I believe in God because I walk towards Him. For this reason, God cannot believe in himself; God does not have faith because He has himself. The man has faith.

This is Christianity; it is innovating and revolutionary; and Jesus Christ is the one who will release the whole temple from pagan religiosity. Faith is getting out of oneself towards a different person, different from oneself. And in the case of Christian faith, as said person is the Other with capital letters, God, we say faith is a gift. We can only reach him thanks to the gift of faith. “We believe, for we walk by Faith, with Hope, towards Love,” Saint Paul says. Once we have reached love, we will not need Faith any more. We will talk about Faith the following day. 

We follow you treads. Man is just a tread, but a tread made in God’s own image on the earth.

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Entrevista al P. General de los Jesuitas antes de su dimisión


Entrevista al Padre General de la Compañía de Jesús quien dejará su puesto tras más de 25 años

Viernes, 4 ene (RV).- El Padre General de la Compañía de Jesús, P. Peter-Hans Kolvenbach, dejará su puesto como máximo responsable en el gobierno de la orden próximamente tras más de 25 años en el cargo. Entrevista del responsable de los programas en lengua española de Radio Vaticano, el P. Juan José Fernández Ibáñez. Escuchar entrevista completa

RV.- La compañía de Jesús tiene una gran tradición en el campo de la educación. ¿Sigue siendo esto verdad hoy y cómo?

PK.- La red de instituciones educativas de la Compañía de Jesús es tan extensa que muchos piensan que los jesuitas pertenecen a una Orden religiosa fundada para el apostolado educacional. Sin embargo no es así. El primer colegio de la Compañía no abrió sus puertas, en Messina, hasta 1548, ocho años después de la aprobación papal. Pero a partir de entonces, Ignacio y sus compañeros cayeron en la cuenta que para llevar a cabo el fin apostólico al que querían dedicarse (“”ayudar a las almas”) le educación de la juventud era un campo privilegiado. El desarrollo de la actividad educativa adquirió un volumen y una importancia enormes que continuó durante los años posteriores. Actualmente unos 4.000 jesuitas están dedicados a la enseñanza.

La fama de colegios jesuitas “elitistas” se sometió a una importante renovación en la Congregación General 34 (1995) en virtud de la cual un elevado número de colegios ha abierto sus puertas a estudiantes de grupos sociales económicamente débiles. Las escuelas de “Cristo Rey” en Estados Unidos de América,y las de “Fe y Alegría” en diversas partes del mundo, con una presencia de gran importancia en Latinoamérica, se han distinguido por una estrategia creativa y novedosa que facilita a jóvenes con expectativas limitadas por su precariedad económica, el acceso a una educación que lleva incluso a instituciones universitarias. Rectificando una estrategia que favorecía la calidad académica, la Compañía ha entrado en instituciones con programas de adultos, de alfabetismo y de educación primaria. “Fe y Alegría”, por ejemplo, trabaja en 16 países de Latinoamérica con una población estudiantil de 1,366,077 en 1603 poblaciones.

RV.- La relación entre fe y razón es uno de los grandes temas de este pontificado, y es decisivo para el papel de las religiones en el mundo moderno. ¿Cómo afrontan los jesuitas este problema?

PK.- Los jesuitas tienen un campo privilegiado para llevar a cabo la búsqueda de esa relación que Su Santidad Benedicto XVI ha señalado como uno de los temas que marcará este pontificado: las muchas universidades de todo el mundo que necesariamente tienen que enfrentarse con este difícil diálogo entre fe y razón..

En otros tiempos la teología y la filosofía eran consideradas como ciencias que estaban íntimamente relacionadas con una escala de valores humanos. Hoy son las ciencias llamadas positivas las que se arrogan la transmisión de los fines y valores de la vida humana.

Sin poner obstáculos al rigor científico en la investigación, la responsabilidad de una universidad de inspiración cristiana está llamada a la búsqueda de la verdad en su totalidad y, por tanto, a considerar el alejamiento de las ciencias con respecto a la fe cristiana. Como Blas Pascal ha dicho, “hay algo en el hombre que supera infinitamente al hombre”. Esto indica que no se puede prescindir de una fe trascendente para dar sentido a la vida humana. Del Evangelio de Jesús de Nazaret recibimos una luz y una cierta comprensión acerca del inevitable misterio que envuelve nuestra existencia. Entre el misterio y el absurdo optamos por el misterio; un misterio que sin poder demostrarlo por la razón es eminentemente razonable.

Juan Pablo II nunca aceptó el principio de división y separación entre la revelación y la razón. Jamás quiso admitir que la razón esté encerrada en el espacio de la “pura religiosidad”.En este esfuerzo intelectual que es prerrogativa de la universidad cristiana, los jesuitas del siglo XX están dispuestos a seguir la pauta marcada por Benedicto XVI en busca de una fe que ilumina y corona los esfuerzos de la razón.

Fuente: Radio Vaticana

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http://ignatianagadir.blogspot.com/2008/01/entrevista-al-p-kolvenbach-en-radio.html

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