Raids goodness
What I am trying to Taizé? I would say a sort of testing which I believe most deeply, namely that what is generally called "religion" has to do with goodness. The traditions of Christianity have some 'forgotten there is a narrow, shut himself in a guilty or bad. Do not underestimate this problem at all, that I was occupied for several decades, but what I need to verify is that no matter how radical and evil is not as deep as goodness, and if the religion, religions, have an effect, it is to clear the bottom of the goodness of human beings, to go looking for where it is completely hidden. Now, here in Taizé, I see, somehow, the raids of goodness, brotherhood among others, in their hospitality in a quiet, discreet and prayer. I see thousands of young people who do not express a joint concept of good and evil, God, grace, Jesus Christ, but which have a tropism toward the fundamental goodness.
The language of liturgy
We are flooded with speeches by controversy, from the assault of the virtual that, today, as they create an opaque zone. But goodness is deeper than the deepest evil. Dobbiamo liberare questa certezza, darle un linguaggio, e il linguaggio che viene dato qui a Taizé non è quello della filosofia, neppure della teologia, ma quello della liturgia; e per me, la liturgia non è semplicemente azione, è un pensiero. Nella liturgia c’è una teologia nascosta, discreta che si riassume nell’idea che «la legge della preghiera è la legge della fede».
Passare dalla protesta all’attestazione
Direi che la questione del peccato è stata come spostata dal centro da una questione forse più grave: la questione del senso e del non-senso, dell’assurdo (…). Noi veniamo dalla civilizzazione che effettivamente ha ucciso Dio, cioè who decided that it was the absurd and nonsense on the way, but this causes a profound protest. I use this word, meaning, the word is close to certification because the certification now protest that the proceeds from nothing, the absurd, death is not the last word. This reaches my question about the goodness because goodness is not the only answer to evil, but also the response to non-sense. The protest is the word "witness": the pro-at-head before testing. A Taizé doing the protest walk from the certification and this path goes through the law of prayer, the law of faith. The protest is still in the negative: we say no to no, and here we must say yes to yes. So there is a movement to protest the certification by the pendulum, and I think we do through prayer. I was touched this morning by the songs, these prayers in the form of vocative: "O Christe." That is, we are not in either descriptive or prescriptive in, but urging and in the much! And I think the good cheer, well, the anthem is essential.
"Who will teach us happiness?"
I really like the word happiness. For a long time I thought it was either too easy or too difficult to speak of happiness, and then I passed this modesty, or rather I explored this modesty in front of the word happiness. I take it in all its variety of meanings, including that of the beatitudes. The formula for happiness: "Blessed is he who ...." Greeting happiness as a "re-discovery" in the three senses of the word. I recognize as my own, in others, and I approve of gratitude for what I knew of happiness, and happiness of small, among them, the small memory of happiness, to heal the great misery of oblivion. And here I run at the same time as a philosopher, nourished by the Greeks and as a reader of the Bible and the Gospel where you can follow the path of the word happiness. There are like two registers: the best of Greek philosophy is a reflection on happiness, the Greek word eudeimon, as in Plato and Aristotle, and, on the other hand, I find myself very well in the Bible. I think at the beginning of Psalm 4: "Who will make us see good?". And 'a rhetorical question, but that has its answer in the beatitudes, and the Beatitudes are the horizon of happiness of a life under the sign of benevolence, because happiness is not simply what I have, what I hope to have but what I tasted.
Three images of happiness
recently reflected on the images of happiness in life. Regarding the creation: a beautiful landscape in front of me, happiness is admiration. Then, the second image, with respect to others in the recognition of others and, on the model marriage of the Song of Songs, is the joy. Then, the third image of happiness, turned towards the future, is the expectation: I expect something more from life. I hope to have the courage of the pain that I do not know, but I still expect happiness. I use the word expectations, I could use another that comes from the Epistle to the Corinthians, verse by introducing the famous chapter 13 on "all-encompassing love, sorry all." This verse says: "Aspire to the greatest gifts." 'Breathe' is the happiness of aspiring which completes the happiness of joy and happiness of admiration (...).
A joyful service
What strikes me here, all the little daily services of the liturgy, in the meetings of all kinds, with meals, in conversations is the complete absence of relations of domination. Sometimes I get the impression that in this kind of patient care and quiet of all acts of community members, all of them obey without any controls. This results in an impression of joyful service, as it were, of obedience lover, yes, lover of obedience, which is exactly the opposite of a submission and the opposite of un vagabondare. Questa via, generalmente stretta, tra ciò che ho appena chiamato sottomissione e un vagabondare qui è largamente segnalata, indicata dalla vita comunitaria. Ora, è di questo che noi, partecipanti (non quelli che assistono, ma quelli che partecipano) come credo di esserlo stato e di esserlo qui, beneficiamo. Beneficiamo di questa obbedienza amante che abbiamo precisamente verso l’esempio che ci è dato. La comunità non impone una specie di modello intimidatorio, ma una sorte d’esortazione amichevole. Mi piace questa parola esortazione, poiché non siamo nell’ordine del comando e ancora meno dell’obbligo, ma non siamo neppure nell’ordine della diffidenza e dell’esitazione, che oggi è la sorte della vita nei mestieri, nella vita urbana, nel lavoro come nel divertimento. E’ questa tranquillità condivisa che per me rappresenta la felicità della vita presso la comunità di Taizé.
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