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EASTERLETTER.Pdf With this letter I wish to develop further the theme of consecration. It is addressed to the Brethren, the Rosminian Sisters of Providence, the Adopted Sons, and the Ascribed Members. Our commitment to consecration in the Rosminian Family is expressed in different ways, but our life is the same: we are all grafted "in Christ", all branches of the one vine, associated in the charism of universal charity, the means of our sanctification. The purpose of my Easter Letter is twofold: firstly, to strengthen the conviction that our life is not "wasted" because given to God. Secondly, since it is indeed given to God, we must not detract from the gift, but we must offer it with generosity, even if, in the eyes of the world, it may seem a wasted gift. The "world" has no right to despise believers, judging them unproductive and useless. We, however, must not detract from the gift, on the contrary, let us abound to the point of being prodigal, because God is the recipient of our gift. The value of our Baptismal Consecration Consecration is something which has almost… a divine quality about it, and this is not of little value. However, it is true to say that awareness of our own baptismal consecration has been growing, and I will say more about it later. The first Consecration “… Abel for his part brought the first-born of his flock, and some of their fat as well” (Gen. 4, 4). The offering made by Abel, the first in order of time, was also a beginning, that is, a paradigm for subsequent consecrations. God calls the "humble”, but "great things" are done through him. 2 The first consecration, according to Holy Scripture, was that of Abel. Even though he was the son of sinners, he remained by nature a worshipper. He was a just man, because he acknowledged the truth and adjusted his actions to the truth. Truth and justice are two sides of the same coin. Justice is the action corresponding to the truth. Abel acknowledged God as the source both of himself and of his flock. Aware of this, he offered something to the One who gave him life and the means to live. It comes naturally to thank, to worship, and to give to God. It is always possible to offer and consecrate oneself to God; it is not only possible, but desirable. When man moves towards the Creator, he feels the need to offer himself back to Him, with gratitude. This action involves a self-giving, therefore a kind of self-destruction. Man is not satisfied with thoughts or words but feels the need to deprive himself of something he loves, even though God does not need it. God is pleased with every good thing that is offered to him. Indeed, even a heart that repents for having done evil is a good pleasing to God (Psalm 50). The route to the gift of consecration, whether for thanksgiving or for atonement, is always open. (See A. Rosmini, Theosophy, nos. 1057-1058). Abel is indeed a just man in the sense that, even though he is the second-born son, he offers to God the first-born of his flock. Other people will live the same experience, so that the power of the Creator and not of the creature may shine forth: "The first will be last and the last will be first". This thought takes us to Bethlehem: the birth of the only begotten Son of God, the new Adam and the new Abel, takes place among the shepherds, despised as the lowest in society. Both Abel and Jesus pay with their own life their self-giving to God, victims of the jealousy of people who viewed themselves as most important. 3 The uncommon generosity of common people All of us, Ascribed members included, have benefited from recent Church’s declarations on the consecrated life. They are many and effective, from Vatican II to today. Outstanding among the many is the Apostolic Exhortation Vita Consecrata. The most important message of this programmatic text is entitled “the over-abundance of the free gift”. The text presents, as a significant example of a most generous and total gift, a passage from the Gospel of John: “Mary brought in a pound of very costly ointment, pure nard, and with it anointed the feet of Jesus, wiping them with her hair; the house was full of the scent of the ointment” (John 12, 3). Mary is an ordinary woman, but her love for Jesus is not ordinary. She does not keep for herself not even a drop of the ointment, she wastes it all on Jesus’ feet, sign of an eternal love, beyond death. In fact, the custom was to anoint only the feet of the dead, not of the living. Her hair too, the main ornament for a woman, is here presented as simply a means for drying Jesus’ feet. Judas highlights the wastefulness of her action: she could have helped the poor with the money, the equivalent to one full year’s salary. Jesus helps us understand that we must not only help the poor, but that they must be made to feel welcome into the community at any time, since they are Jesus present among us. Rosmini introduces the universality of charity in our Institute at n. 459 of the Constitutions. He mentions a similar episode, from the Gospel of St. Luke: “Her many sins have been forgiven her, because she has shown such great love” (Lk. 7, 48). True love cannot be restricted and always aims at achieving the purest and widest good, disregarding personal gains. 4 True consecration has many forms, but only one source, the divine charity which has found its place in the human heart. Universality is an integral part of charity. All Christians are called to give away what they have, and many do it, in whatever state they are. There is much to be learned from the good example of those who give while at work, or in their illness. Today, we look with great admiration at the mission of doctors and of those who provide medical care. Families too are faced with very difficult rhythms of life and situations. There are times when I am tempted to consider myself very generous; and, instead, I find myself very humbled, as a religious, by just thinking about the following little episode. A parish priest had organised a pilgrimage to an Abbey. He had managed to get the good men of his community interested by telling them that also the monks worked in the fields. He told them to talk quietly while visiting such mystical place. The monk who had been given the task of explaining their way of life began by saying: “My dear people, you must know that we rise for the first prayer at 3am every morning, and again at 6am…” At that moment the voice of one of the visitors could be heard saying to his friend: “My wife gets up more than seven times during the night for our little children”. The totality of religious consecration “We cannot love God just a little”, according to Saint Augustine. From these words, it is evident that everyone is invited to "to do more". The commitment to give "everything" constitutes the yoke of the religious, but also his true fulfilment. The religious is the man of total self-giving. Father Pier Giordano Cabra, who was the learned co- operator in the writing of the Apostolic Exhortation "Vita consecrata", is also the author of persuasive books, reprinted several times, which 5 insist on the totality of the gift: With all my heart, (virginity and celibacy); With all your strength (poverty); With all my soul (obedience); As yourself (the mission); Dear Stefano (letters to a young man who could do more). Consequently, if one should choose, which kind of life would be the one that can foster unlimited love for God? Rosmini did not delay in giving the answer when, at the age of seventeen, he realised that it was God who was calling him to consecrate himself. He had already understood, by the end of the previous year, that "there is no other wisdom but in God". The primacy of God is the criterion to be applied in every circumstance, because the value of every single action, including studying, is determined by its object, its purpose. To strive for good, to ascend, to be drawn upwards to God, in every instant of life and in every action: like the lymph, or the incense, or the perfume. These images allow us to explain the foundation of our consecrated life in dynamic, not static terms. Consecration is not something limited to one day. It starts at a point in time, but there are no times for interruption. The foundation and the golden chain of Rosminian consecration Anyone who reads the Constitutions can feel a little puzzled about Part Six, entitled "Foundation of the whole Institute". There are nine pages only, too few if we compare them with the abundance of references to this theme in Fr Founder’s many other writings. In the Constitutions, he deals only with the four pillars of the foundation: Providence, Grace of Jesus Christ, Justice, Love of God. The strong bond between them makes them a very solid platform. It appears as a kind of formula used 6 to define the identity: you are a Rosminian consecrated person if you live according to these four dimensions. The foundational platform highlighted in the Constitutions becomes a golden chain in the five sermons preached by Rosmini at the celebration of perpetual professions of the brethren.
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