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Politics and Fraternity in the Charismatic Vision of Chiara Lubich

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Politics and Fraternity in the Charismatic Vision of Chiara Lubich fraternity is proposed to all people in its universal human dimension, also outside of any religious affiliation. olitical reality remains important throughout the reflections Love of All Loves of Chiara Lubich. This can be seen in her writings during all Politics and Fraternity in the Charismatic periods of her life, both in her private correspondence and Pin a large number of unpublished notes, up to the great speeches Vision of Chiara Lubich on public occasions given during the last years of her life, espe- Antonio Maria Baggio cially between 1996 and 2004. Sophia University Institute It is a path characterized by various aspects. On the one hand, one cannot speak of her “political thought” in the normal sense of the expression. Chiara does not produce theories or specific politi- cal programs. She does not use the technical language of politics. Chiara Lubich gave a fundamental contribution to the rediscovery On the other hand, she does address the most important issues of fraternity, particularly during the last years of her public engage- of politics and has spoken in such institutions as parliaments and ment. The present article tries to understand the original meaning government chambers. Even if her language is full of spirituality that Chiara gave to fraternity. Her interpretation is rooted within and rich with explicit religious references, she is still able to com- the Trinitarian reality and, particularly, in Jesus forsaken; fraternity municate beyond all confessional boundaries. There seems to be is deeply linked with the mystical experience of ’49. There is a “logic” originality in the approach which she brings to political reality. It of fraternity, that rises from the Trinitarian “logic.” As a matter of departs, however, from the usual schemes and therefore requires a fact, on one side we may fully understand her conception of fraternity little effort to grasp its essence. only in the religious background of the Christian faith. On the other First, it is important to note the context within which her side, Chiara’s thought on fraternity grew in the context of the new thought arises, that of the Second World War. War represents social Movements she was founding and developing, particularly the the failure of politics and a radical challenge to the cultures and Movement for Unity in Politics. Within this Movement’s perspective, humanism that had preceded it and yet was not able to prevent it. War does not only destroy homes, lives, personal plans, but also collective certainties and great common cultural references. All Claritas: Journal of Dialogue and Culture, Vol. 2, No. 2 (October 2013) over the world, but particularly in Europe, the violence of totali- 53–65 © 2013 tarianism raised questions about the legacy of traditions and about CLARITAS | Journal of Dialogue & Culture | Vol. 2, No. 2 (October 2013) 53 the meaning of the West. This was a time of very serious chal- Consequently, instead of a vicious circle, mutual love cre- lenges to thought; and the years of the war saw the publication of ated a virtuous circle which re- established trust, re- opened relevant philosophical and political reflections that attempted to hope and recomposed the torn personal and civil bonds. In a lay the foundations for the construction of a new society. Within context of war- caused lawlessness, we started out again from this general rethinking, a burst of feminine genius stands out love—the law of laws, the supreme value, the principle and across the continent and illuminates humanity, carrying out an synthesis of all values. This love, capable of re- building com- intellectual and existential search with a radicality proportionate munity, brought about unity among citizens which is the to the evil that caused it. Among other examples we could list: essential premise of any communal life.1 Edith Stein, who fulfilled her fidelity to the truth with the ulti- mate sacrifice in Auschwitz on August 9, 1942, and Simone Weil, What Chiara describes here is a humanism that reconstructs who died on August 28, 1943 of exhaustion while working for the people and the city, that does not consciously establish political French Resistance in England. It was also during those years—in goals for itself, but does fulfill them. Chiara’s reflection is not September 1946—that a new vocation matured for an Albanian political thought in the ordinary sense, but may be defined as a nun named Maria Teresa, making her Mother Teresa of Calcutta. charismatic reflection on the city, on the polis. It is drawn from a more profound level than common political thought. It is a “see- At the Root of Political Thought: ing” and a “thinking” that highlights the radical relationship from The Tradition of Relational Definitions and Fraternity which different political thoughts may be inspired. It is a complete It is in the context of such sufferings and amidst such debris that humanism, whose political dimension is only one expression. We Chiara’s search blossoms, in the awareness of the collapse of the note that in the destruction of war, there was no polis, in the sense theories and the vanity of tired words. An adventure without ex- that the specific dimensions of citizenship had degenerated. The pectations begins, relying exclusively on the words of the Gospels. humanism triggered by Chiara rebuilds it. It is a combination of For Chiara these were the only words capable of passing the test constructive thought and the action of the city. Human relation- of those difficult times. Chiara, speaking about those days during ships are rewoven, and this is the premise for the re-establishment which her city of Trent was being heavily bombed, explains: of laws and civic virtues; it is the very foundation of citizenship, the unitary condition of any subsequent politics. We had aimed at the poorest areas of Trent, in the effort Chiara’s brief description regarding the action of the first foco- to kindle the love the Gospel speaks of there, looking after larine in the city of Trent comes from a talk she gave on June 9, the needy with the help of those who were better off. By 2000, on the occasion of the first congress of the Movement for doing so, we hoped to bring about equality in fraternity in the city. This activity won the esteem of the local politicians 1. Chiara Lubich, “Towards a Politics of Communion,” address to the Italian Parlia- and aroused their desire to do likewise on a larger scale. ment at Palazzo San Macuto, Rome, December 15, 2000. (Our translation.) CLARITAS | Journal of Dialogue & Culture | Vol. 2, No. 2 (October 2013) 54 Unity in Politics. In explaining this action, Chiara brings together In fact, at that time, to speak of fraternity in the political world, some basic elements: (1) the free decision of the focolarine to love; whether at the level of action or in academic reflection, was to (2) favoring the least who were helped with the goods of the more risk being misunderstood or mocked. This was and remains a sign well- to- do, thus creating bonds of fraternity between the two of the deep crisis that theoretical and practical politics is going groups; (3) and thus achieving equality through fraternity. For through. We see it when politicians limit their action to the pur- Chiara, from the very beginning in 1943, these three elements— suit of the inclinations of the electorate rather than proposing seri- liberty, equality, fraternity—create the conditions of political life. ous and far- reaching programs. We see it when political problems In this inaugural talk, Chiara rereads the history of the Foco- are transformed into issues of law enforcement and public order. lare Movement and its relationship with politics from the perspec- We see it when reliance on weapons is preferred over dealing with tive of fraternity, which is proposed as the specific characteristic the real causes of domestic and international injustice. We see it of the new political Movement for Unity in Politics. So she says: when politics becomes the passive executor of great economic in- terests and things get out of hand. In each of these cases, politics What is the specific characteristic of the Movement for betrays itself and is reduced to something else, because it no longer Unity in Politics? We know that the redemption brought knows what it is. about by Jesus on the cross transforms from within all Chiara’s approach to politics gives an original contribution human bonds, imbuing them with divine love and making within the great tradition of relational definitions of politics, based us all brothers and sisters. This has profound meaning for on the interpretation of the nature of the bond of citizenship start- our Movement. If we consider that the great political plan ing from the very foundations of political discourse. Aristotle gave of modernity is summarized in the motto of the French rise to this rich and complex tradition, defining the relationship Revolution: “liberty, equality, fraternity.” While the first two between citizens as friendship based on “utility,” where util- principles have been partially achieved in recent centuries, ity is understood as the common good.3 Aristotle’s notion of the despite numerous formal declarations, fraternity has been common good does not consist only of the availability of mate- all but forgotten in the political arena. Instead, it is precisely rial goods, infrastructure, and institutions. It is characterized by fraternity that can be considered as what is most specific in a common desire to create the conditions for a happy life, based our Movement. What is more, by living out fraternity, free- on the pursuit of what is rational and good.
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