CONSULTA GENERALE videoconferenza MI Casa gen. - 19 nov. 2020 mck

Mother Annamaria, unable to carry out at least the last phase of the General Consultative As- sembly, in presence, because of this painful lengthening pandemic, asked me to propose points for meditation, online, for the participants in preparation for 21 November. I accepted, overcoming my fear mixed with other various sentiments, because the grace of our religious profession in this Institute makes all of us and always sisters and poor daughters of the blessed House founded by Bartolomea and Vincenza 188 years ago.

INTRODUCTION: COMMEMORATION

On the liturgical memoria of the Presentation of Mary in the Temple, our Rule of Life happily com- bines a double commemoration: that of the foundation of the Institute (21 November, 1832) and of our reli- gious profession, inviting us to remember on the same day SO AS TO GROW IN THE FERVOUR OF OUR CONSECRA- TION and TO CONTINUE IN THE CHURCH THE CHARITY OF OUR MOST LOVABLE REDEEMER (St 45-47). Fervour is like an urge to live with more vigour and joy the grace of the vocation in our Institute, in an understanding and fidelity to the charism in a new and dynamic way (cf. Cs 54). As the Re-planning process reaffirms, ensuring vitality to the charism, comes in the indications of the docu- ment of the last General Chapter, which considers it fundamental for this purpose: to understand that God is present in the social, ecclesial and Institute’s reality, made of lights, shadows and fears, to grasp the calls of God in everyday life without letting ourselves be blocked by fear, help each other to grasp the signs of the times and look for new ways of charity (cf. Acts XXVII GC 1.2; 5.1-2). Looking at the reality in this way (even the present painful pandemic- no one could have ever imagined) basi- cally entails a new way of seeing, which requires a reading/ knowledge as much objective as possible of con- crete situations, but this new way of seeing overcomes and guides it, so as to make us authentic cooperators in the mystery of salvation. Therefore, it seems to me, that renewing the fervour is a bit like 'feeling the heart burning’ which in the two disciples of Emmaus is a prelude to OPENING THEIR EYES. They were sad as they left Jerusalem, for what had happened and yet did not understand…. Then a stranger became their companion explaining the meaning of it and became a guest at their table ... Their heart was burning. Then their eyes opened. Suddenly they feel freed from a blindness of which they were unaware: they recognize . They decide to return and tell the Eleven how they recognized him (cf. Lk 24: 31-32). Recalling of this passage led me to suggest in preparation for 21 November some points for meditation on LOOKING, at the grace of a new outlook on ourselves, on God, on man in history and his desti- ny, on things and goods…, to recognize - follow - witness Jesus. The NEW WAY OF LOOKING reaches and im- plies the entire vast network of relationships to which physical and figurative LOOKING gives rise. However, I limit the references to a SEEING linked to the following of Jesus and to the witnessing of his charity, within the concrete/historical needs, without dwelling on issues that today have great prominence at a social and ecclesial level (ref. Papa Francesco Laudato si', Fratelli tutti) and on what the CGA in act connects to this outlook.

I do this by re-reading two evangelical texts and some testimony of the Origins, being aware of repeating what we know well. However, I believe that dwelling confidently on the Word of Jesus and on the testimony of our Saints who embodied it in their lives, opens us to unexpected lights and makes us glimpse paths of sal- vation for our today, while we wait to see him as He is (I Jn 3:2).

So, we regain the joy of the heart (ardour) and the humble courage of serving for love of Jesus and neighbour. 1

A NEW WAY OF LOOKING

The indication to look at Jesus, to recognize him in our daily life, comes back often in the words and the writings of mother Annamaria. Not only to look at Him, but to look as He looks. At the conclusion of the GC (ACTS XXVII GC pg 32) she proposed to all, “EYES OF WOMEN OF FAITH” and during the successive years she insisted upon the CALL TO CHANGE OUR WAY OF LOOKING, to be able to live and to build communion. She recalled that this is the first and basic change. Without this ‘new’ way of looking, without these eyes of faith, without this change of mentality, every other effort risks to be useless and is destined to fail. However, it is indispensable to translate it into actions, attitudes and behaviour so that the style of Jesus may actually be- come ours. She underlines this also in the Letters (see I,pg150 ss on Re-planning; on Discernment: NSDU 2019,1; 2020, 3), with frequent references to the writings of Bartolomea who cultivates with diligence the purification of her own way of seeing to grow in that of Jesus, so as to reveal his love.

It is said popularly that love is blind, in reality only when one loves, sees well, because he can see what before he did not see, what others are not able to see. It is the grace that we ask.

1. THE GRACE TO BE HEALED OF BLINDNESS: RABBOUNI, MY TEACHER, LET ME SEE AGAIN

1.1 A NEW VISION OF LIFE

The , gospel of the catechumens who were preparing for baptism, but also of the dis- ciples who, called by Jesus to be with him and to be sent to proclaim him to the world, have to learn to follow Him and not their personal dreams of success (card. Martini), presents us two healings of blind men: the blind man of (8:21-26) and the blind man of Jericho, Bartimaeus (10:46-52). In this manner, Mark highlights that accepting to place oneself at the discipleship of Jesus introduces another vision of life, different from the common ways of conceiving the relationship with ourselves, others, the world and its goods, and with God and it is always “in progress”. It is a vision that places at the center no more ourselves with our way of seeing/judging, but Jesus, son of God, the beloved of the Father (Mk 1:1,11) and Son of man who came not to be served but to serve (10:45).

The way in which Mark presents the first multiplication of the bread (6:34-44) elucidates the difference in the human way of seeing, typical of the apostles, and Jesus’ way of seeing. 34As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35 When it grew late, his disciples came to him and said, “This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.” 37 But he answered them, “You give them something to eat.” They said to him, “Are we to go and buy two hundred denarii worth of bread, and give it to them to eat?” 38 And he said to them…

It seems that these apostles resemble us: they are with Jesus, they read the situation accurately – they pho- tograph it -, they give the solution to the problem: send them away, ready then to return to their securities. They do not get involved, remain at a distance from the one in need. Jesus who also ‘sees’ is filled instead with compassion, takes it to his heart, invests himself and asks his disciples, who remain surprised at the pro- posal, to go and see what resources they have and to get involved. Then he makes them his collaborators (he gave them the bread that he had blessed and broken to be distributed).

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Therefore at the basis of this new vision is God’s way of looking at his creatures: he looks at them with loving tenderness that is revealed in a gratuitous renewed initiative of life. An initiative that precedes us and makes us participants. It has its climax in ‘giving the life for us’. The Roman centurion will recognize this man to be Son of God having seen the way he breathed his last (cf. Mk 15:39). A reasoning that disturbs!

The look of Jesus has reached us: he has loved us and has united us to his mystery of merciful love calling us to continue his work, to love in his charity the poor seeing himself in the least whom he calls brethren (cf. Cs 4; Mt 25:24-45). The gift of his way of looking matures in us by weaving itself with those daily and casual, unexpected, painful circumstances of life. To express itself fully, it demands our answer along with accepting the risk of faith. We have the need to be always healed of our mediocrity, the need of eye drops to regain sight (cf. Rev 3:15-19), to recognize Jesus and to look – in him and with him- persons, events and nature itself (cf. Lk 12:22-32: Con- sider the ravens…. the lilies…).

1.2 THE HEALING OF TWO BLIND MEN

The two healings are physical and symbolic. Their location is strategic. The context reveals to us that in order to follow Jesus without getting scandalized, the disciples are not only in need of ears to understand the word (cf. healing of deaf man: 7:31-37), but also of that Light which is Jesus himself: the light that has come into the world to enlighten it and that helps us to know ourselves in the light of his eyes (cf Mk 4:21-23). The disciples have to open the eyes and regain a good vision: it is an never ending conversion!

The first happens after the so-called Second multiplication of bread, the request for a sign from heav- en from the part of the and the perplexity of the disciples, who discuss among themselves because they have not taken the loaves with them in the boat: they had forgotten them. Jesus reproaches them for their hardness of heart in understanding. It is followed by the ‘You are the Messiah’ at Caesarea Philippi and from the first explicit announcement of the .

THE BLIND MAN OF BETHSAIDA: 8:22-26… (21Then he said to them, “Do you not yet understand?”) 22 They came to Bethsaida. Some people brought a blind man to him and begged him to touch him. 23 He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, “Can you see anything?” 24 And the man looked up and said, “I can see people, but they look like trees, walking.” 25 Then Jesus laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. 26 Then he sent him away to his home, saying, “Do not even go into the village.” (27 Jesus went on with his disci- ples to the villages of Caesarea Philippi).

This blind man is without name – we can identify ourselves in him; it is not told who accompanies him benev- olently to Jesus praying him to touch him: a gesture of faith that calls upon Him as a ‘healer’ - it could be ours! I highlight: - Jesus takes him by the hand and leads him out of the village. Jesus himself: a delicate attention! Expression of distancing even from magical expectations on one side, but for the blind man from his own security of the village that was known to him. Jesus takes care of him, by performing gestures, common at that time, important for direct transmission of life (imposition of hands and saliva, a secretion that heals: it is Jesus himself the new eye drops!), capable of transforming the whole man, inside and outside.

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- He makes the blind man get involved directly by a precise question: Can you see anything? He wishes that he becomes aware and the blind man responds without hiding, objectively, exposing his poverty with trust: he has the courage to say: I can see people, but they look like trees … - The healing happens in three moments: I can see people, but they look like trees walking then intently and everything clearly (= in depth). This final seeing is expressed in Greek with the same verb that Mark uses to indicate the look of Jesus on the man who ran up to meet him to know what to do to inherit eternal life. Je- sus, looking at him, (10:21), loved him…. (but he went away because he had many possessions). - Then he sent him away to his home, saying, “Do not even go into the village.” Jesus sends him back home, place of life and proof of those relationships threatened due to his limitation. But he returns there with a new sight!  Acquiring the sight, a new vision, is not possible by oneself: we have to let ourselves be helped by oth- ers. The look of one alone is always insufficient. And even the look of many as well. To see actually we need to let ourselves be taken by hand by Jesus, so that his life flows into us day after day…  It is a gradual journey of a conversion that reaches all the dimensions of our humanity, until it takes on the passionate look of love for our salvation, that which goes in depth, sees the person’s mystery of weakness offering always a possibility of being born again. It is but a continual journey. After this miracle, Peter is ready to recognize Jesus the Messiah. Yet at the announcement of the Passion, he will be scandalized. Then Jesus ‘looking at his disciples he rebuked him, commanding him to ‘get behind him’.  Never does the limitation of blindness have individual consequences. The question, what do you see at this moment? opens also to the awareness that ‘not seeing well’ affects others, because, since these are less clear to the blind man, could be judged wrongly. I do not see well: the healing of relationships hap- pens when we accept that the problem is ours, not of others.

The second miracle regards one who ‘has become blind’, who therefore knew what ’seeing’ meant. For Mark it is the last miracle of Jesus before the Passion. He places it after Jesus’ answer to the sons of Zeb- edee, James and John, who – in front of the third announcement of the Passion desired to ‘book’ for them- selves a place at the right and another at the left: You do not know what you are asking… whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many. It is followed by Jesus’ solemn entry into Jerusalem.

THE BLIND MAN OF JERICHO: 10:46-52 46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” 48 Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” 49 Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” 50 So throwing off his cloak, he sprang up and came to Jesus. 51 Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.” 52 Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way. (11:1 When they were approaching Jerusalem…)

This blind man, identified as son of Timaeus, is seated by the roadside to beg and hears Jesus passing by with his disciples and a large crowd leaving Jericho: it is an image of compliance and passivity in contrast to the tumult of the crowd on the way.

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- A son who shouts: Son of David, have mercy on me to a very human Jesus (Nazarene), yet believed to be Messiah. An obstinate shout of plea, that people’s scolding does not silence, but makes it louder. He over- comes the obstacle of the crowd and its way of thinking, which a little before, on the road, going up to Jeru- salem, while Jesus was walking ahead of his amazed disciples, followed him with fear. (cf. 10:32). Jesus stood still and his command: call him, changes the reaction. Now they encourage him. - His question to the blind: What do you want me to do for you? makes him aware and gives him back dignity. - The actions of the blind man: throwing off his cloak (‘inalienable property’, which also he used to collect alms), springing, coming to Jesus as if he has the sight, point out to a break with the past and an opening to faith. He has the courage to call Him Rabbouni: My teacher, loving word of veneration and trust, sign of per- sonal relationship (the same as that of Magdalene at the tomb). He clarifies the request: let me see again! - On the part of Jesus, no sign, no indication. He is healed by his faith: Immediately he regained his sight and followed him on the way leading to Jerusalem, liberated from every passivity.  Seeing well is a condition to follow Jesus towards Jerusalem, it urges us to follow the same way and makes it feasible. The proof and guarantee of it is the new way of considering one’s own goods and fu- ture: the readiness in leaving them and not making provision for tomorrow. Jesus demanded this pov- erty from those whom he called to follow him (Mk 1:18-20). Embracing the risk of faith means believing that the grace of God is SUFFICIENT (2 Cor 12:9-10).  Seeing well is a grace to be asked with courage and perseverance, overcoming the internal and external obstacles. ‘Asking’ expresses humble and trustful relationship with the Master, son of God who has tak- en on our flesh, has lived poverty and loneliness for our sake. The Lord is not deaf to insistent prayers, that cry rising from the depth, in bewilderment and poverty. The Lord knows how much we need; he lis- tens, calls us and challenges us.

The gospel texts dealt with, launch a challenge to us to examine the quality of the light that we bear in us. What way of looking dwells in me? From what has it to be healed? If I do not look with loving compassion, I do not see: each relationship is threatened, starting from those common, familiar ones. Lord, let me see well! My teacher, let me see again so that following you we can look at the one who lives with us with your eyes.

2. THE ‘EYES’ OF WOMEN OF FAITH – BARTOLOMEA AND VINCENZA

What does it mean for us today, caught in the net of his gaze of love, to see well in order to follow him, to walk on the path that is He (cf. Acts XXVII 2.2)? What does the following entail and how is it accomplished, in the shadow of a closed world (ref. Fratelli tutti, ch. 1), in the nightmare of a pandemic that uncovers the false images of the ego, the economic securities on which we had programmed our future, worsens imbalances and loneliness…(cf. ib 32)? In a Church that is painfully affected by all the measures of social restraint, that asks again herself about sal- vation, how to take care of the wounded man, to personify that seeing with compassion which reveals ’s love for all…? In an Institute that urges us to reread the socio-cultural realities with the eyes of faith (cf. Acts XXVII GC pg 3), desires and strives to acquire the outlook of Jesus on itself, on others and history (ib pg 25), and feels more acute the anguish for its own inadequacy, helplessness, the reduction of its own body?

2.1. In the LIFE OF OUR SAINTS we can find a light for our questions, a support to overcome our hesita- tions. They lived in a very different reality from the present: they did not have the knowledge that we have, our standard of living, our IT tools, they did not have the Bible at hand… Daughters of Christian families but 5

marked by misunderstandings and selfishness, members of a Church courageous in charity, yet characterized by heavy moral rigorous systems, have suffered due to the asceticism of the time, which highlighted the duty, the will, the mortification in order to conquer paradise…

When we read the Writings of BARTOLOMEA, a particular attention to looking, seeing ... emerges; we can be impressed how many times she proposes to mortify her eyes, how she controls them, how much she accuses herself of curiosity, distraction, vanity, pride ... However, what makes Bartolomea's way of looking an OUTLOOK OF A WOMAN OF FAITH does not consist in these exercises, but in the recognition of Love received gratuitously, contemplated, shared and imitated (which leads her to safeguard it also with vigilance on the use of sight) . It is the experience of Jesus’ love for her and for all creatures, of his compassion, of the exceedingly great charity in giving his life for each one, which fascinates her and introduces her to follow his path. Considering Jesus who became poor for us allows her to look at the poor as the living image of Him…(Scr I, 13) So when she experiences tiredness and feels fainthearted, casting a look at the Heart of Jesus, at Paradise, at the Crucifix becomes an oasis of inspiration and refreshment: I want to be tireless in doing good to the youth and to my companions, in helping the poor, looking after the sick, praying for sinners and for the souls in purgatory, and when I feel tired or fainthearted I will cast a look at the Crucified Lord laying down his life to save his creatures, and try to regain courage by keeping my eyes on Him ( Scr. III, 209).Being aware of her weakness, she will ask for the help of her friends: We shall be united in the Heart of Jesus and your fervour will make up for my lack of coldness, your good deeds will make up for my sins, and Jesus, out of regard for you, will look on me with eyes of mercy… (Scr I, 110). For the foundation of the new Institute she will humbly consult many and in front of the resistance of Gerosa, she assures her that she does not have desire to see or to put underway great things (cf I, 638).

Even in the testimonies on the life of GEROSA we come across similar attentions and invitations. She recommends the sisters that in all adversities they should kiss the Crucifix, and to see how much He suffered for us, feel strengthened to make sacrifices (Mazza, Vita pg. 299). This kissing was not simply a popular devo- tion: it was the desire to confess the relationship of love and to live the personal distress as an expression of associating with His sorrow. We all know her words: One who knows the Crucifix knows everything, one who does not know the Crucifix knows nothing.

From his part, Don BOSIO in his Conferences invited the sisters to look at themselves in the mirror of Jesus Crucified frequently: by its reflection you will know yourself ... you will find the remedy for your prob- lems and where is the true answer to holiness ... (cf. Conf. pg. 199- 200). Let people see a copy of Jesus Christ in you! (ib. pg. 5; cf. CF 11). 2.2. I propose again two facts from the life of Gerosa that seem to me to express what SEEING WITH THE EYES OF WOMEN OF FAITH means.

 The DEATH OF BARTOLOMEA (July 26, 1833). The gaze of faith gives Caterina a new and profound understanding of the event, which she had witnessed bravely and lovingly to the last breath. She saw the bewilderment of the orphans, the uncontrollable anguish of Maddalena Giudici, the sick in the hospital screaming, the people declaring: Bartolomea is dead, goodbye to the Institute. In the midst of pain, she felt the human weakness and said that, having dead the one in whom all hope was placed, unable to do anything, she wanted to return home. Then some priests chided her for her lack of confidence and encour- aged her for the good that the Institute was promising. She obeyed. Two days later, to Giudici who thought she had to go home saying, 'what are we going to do here now?' Gerosa replied: God has taken away the one

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who was our hope, because He wants to be the author of the work: He wants us to have confidence in him and not in man. Let us go forward with confidence and leave it to Him ... (cf. Scandella-Vita Gerosa, pg 51-53). In that painful event, Gerosa reads a message from God that purifies her way of understanding the project of the Institute. She had accepted it by overcoming some personal resistances (she did not 'see' it). Now she has a new vision: she discovers that she did not entirely believe that the project was God's work but that she had based the success of the plan on the qualities of Bartolomea. This vision instilled confidence in the Lord and made her courageous while being aware of the fatigue that she will have to face. It is the leap of Bartimaeus.

 BREAK OUT OF CHOLERA in Lovere, 1836 (27 June - 23 August - 249 cases, 83 victims) The municipal commission asks Gerosa to welcome the poor affected by the disease in the hospital. She, re- cently appointed as a superior, adhered to it with all her heart. Scandella says: The boarding girls were sent home and the school for externals closed, the chronic patients were trans- ported from the hospital, she gathered her daughters and with a cheerful face and gentle manners addressed these words to them: 'Various vivid images of our amiable Redeemer now have entered our house as most welcomed guests bearing the dominant disease. Duty and love for them call me and I leave with the certainty that I will not be left alone’. Having said this, she hastened her steps to the hospital and her daughters, moved and penetrated by the same feelings, daringly and courageously followed her (Vita G., pg. 67-68). Sr. Fedele Giudici testifies: I was a little afraid, but upon hearing and seeing the superior, it seemed to me that wings came to my feet and knees, and I ran without any fear whatsoever (Mazza, Vita Gerosa 109). Clearly Gerosa's words reveal that she 'sees' in those suffering members Jesus himself, but in her speaking is implicit also a delicate and trusting invitation to her sisters to take charge of reality, to work with- out fear of fatigue and pain, because entering into that suffering is manifesting the love that God has sown in us, his mercy towards everyone.

A page from the Conferences of don Bosio, perhaps from 1852, while the communities were growing, but the reality was marked by wars and various epidemics (later, the cholera of 1855 will cause many deaths even among the sisters, so the Institute did not have sisters any more to respond to requests from the hospitals of Lombardo Veneto), reports what he recommended to some sisters who were leaving for their mission, giving reason and further illuminating the feeling of Gerosa: I urge you to charity with the poor of Jesus Christ ... Day and night you have Him close to you. Yes, the wounds of that poor sick man are the wounds of your spouse Jesus. The hunger of that ailing one ... those miseries are of your dear Jesus. It is Jesus who asks for bread in the hungry..., who is wounded and you must look after. He is dying and you must not abandon him. You must recognize Jesus in that ignorant one you have to instruct, ... in that little child you must watch over ... If with faith you always had Jesus Christ under your eyes under the guise of the poor, what kindness, readiness, industriousness will you not use in your work? ... And you would not lose courage in the arduous journey undertaken ... because Jesus Christ is closer ... Take courage, encourage one another ... and if any of you were a little backward, rather tired, rather fear- ful, give a look at that sweet Jesus, and soon she will receive light, comfort, energy, fervour and perseverance to tread the path of perfection and Christian charity… (pg. 15-17).

It seems to me that this page goes well with the indication of Pope Francis: Mission is a passion for Jesus and a passion for his people. When we stand before Jesus crucified, we see the depth of his love, which exalts and sustains us, but at the same time, unless we are blind, we begin to realize that Jesus’ gaze, burning with love,

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expands to embrace all his people. We realize once more that he wants to make use of us to draw closer to his beloved people (EG 268).

Jesus has placed on us his gaze, he called us not for our merits, but for his mercy; he called us alt- hough we were weak and has embraced us in his gaze of compassion, seeing in us what his grace could work through us. He has always preceded us, also through the company and generous dedication of many sisters. For us, it is a question of trusting him by assuming the courage to be charity TODAY, giving our life for our brethren like Him, with Him. It is his GAZE THAT MAKES US WOMEN OF FAITH. We know well that there are moments when we are no longer able to put our prayer into words, that we are no longer able to listen and respond with words: sometimes because of the amazement or tenderness that takes us over, sometimes because of tiredness, disturbance, pain, unto death. Then we have just a prolonged look where everything is gathered: a look of deep sharing and of a love silently offered.

MAY the Lord Jesus touch our eyes, to see the things which are invisible. May he open our eyes to gaze, not on the present realities but on the blessing to come. May he open the eyes of our heart, to contemplate God in Spirit. (Origen III sec.)

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