Archbishop’s Message to educational communities

I would ask you for a moment to join me in a little exercise of the imagination. It will not be difficult: we will appeal to all experiences and feelings, ever have had.

Imagine you are a person who was born and lived in one of the villages of northern Spain. But these villages visited by tourists, where they spend micros and watching TV. One of those villages that are not on any map, why not pass a path, where rarely get a vehicle … A place that we can call “forgotten” because it was never really in consciousness or memory of anyone except their inhabitants inches. Certainly there are places like that in our country more than we think.

We are a person of that place. And one day, no matter how or why now we come to the big city. A Buenos Aires. No way anyone without a specific purpose. Let us make an effort of the imagination, but involving the heart. Beyond the details that could record a cartoon (the difficulty of crossing a street, the amazement at the tall buildings and neon signs of the July 9, fear the subway), put in focus, above all, the immense solitude in a crowd, lack of communication, not even knowing what to ask, where to look for help or what help search. The isolation. Imagine, feel physically sore feet after hours of walking around the big city. We do not know where to rest. Night falls. In a bank of a central square, some guys scared us with his jokes, and knew that the slightest slip would stay with our bag, all I brought. Isolation becomes anxiety, insecurity, in stark fear. It’s cold, drizzled a little while ago and have wet feet. And before us, the long night.

A single question that would spring from throat gagged by the knot of loneliness and fear: there will be a heart hospital I open a door, offer me something hot and I can lie down, hold me and give me courage to decide my course ?

An open heart. A warm welcome, the document said Pastoral Guidelines for the New Evangelization. Because, no doubt, you will quickly understand where the exercise was proposed: to focus attention on the need to become, we Christians, we educators, we members of educational communities, in that heart that receives, opening doors, that safeguards a garden of humanity and affection in the midst of the big city with its machines, its lights and its widespread orphanhood.

We could have started this thought otherwise: citing authors, documents, theories about the situation of contemporary man, his estrangement from his depersonalization. But I wanted to invite you to see it from the feeling, from the heart. Because this ministry of heartfelt acceptance, healing of the individual hospital by love, is primarily a response to an experience, not an idea. Human experience, ethics, to perceive pain and the need brother. And in it, the theological experience to recognize the Lord that you are passing (Matthew 25, 35c), the pilgrim who is in the open when the sun sets and the day ends (Luke 24, 29). And to know that, to open their hearts, we put allowing dwelt among us (Jn 1, 14). To find out, full of joy, at that time the roles are reversed and the Residence, your heart brother, father and mother, opens and receives us, and we finally arrived home.

I want then, brothers, inviting them to reflect together on the school as a place of warm welcome, as home and open hand for men, women, youth, children in this city. And we do, from the experience we have revived, with all the seriousness and depth that we allow these few pages.

But before you jump right into the topic, I go ahead and ask them to take into account, even now, to attend to the dimension of hospitality, warmth and affection from school does not mean, in any way, neglecting its other dimension : that of a place that has a goal, a specific function, which must be carried out seriously, effectively, I would say with professionalism. Did these two aspects oppose? May object, no doubt. In fact, our society tends to oppose the gratuity and efficiency, freedom and responsibility, the heart and the reason … May object, but need not do so. It is our challenge to find your way on a higher plane solution: sapiential perspective that allows us to create a space to both host and growth. I hope these reflections encourage them to look.

Growing from the ashes: the orphans in contemporary culture

As above ourselves understood, the vocation of our schools to be a level of acceptance and recognition of the person in its full dimension, derived from the core of the Gospel message. Because the school, as an ecclesial community is called to embody the love of Christ, which dignifies man from the center of your being.

In addition, this mission is another important motivation in the particular situation of women and men in our society. Let me now introduce some ideas that, at first glance, may seem very harsh and even pessimistic, but, on the contrary, are the basic recognition of that which cries aloud for a word of hope.

A while ago, the talk of the town, I used the word orphan. Let me now take it up and make it the center of this part of our reflection. Let’s try the following line of thought: we develop and enhance our ability to warm welcome because many of those who come to our schools do a deep orphan status. I am not referring to specific family conflict, but an experience that applies equally to children, youth and adults, mothers, fathers and children. For many orphans and orphan-our contemporaries, perhaps ourselves?? – The community is the school should become family. Free love space and promotion. Affirmation and growth.

Let us try to clarify a bit more this idea. In what sense we say that we live in a situation of orphans?

Recently, talking with some young, I heard these shocking statements: “We are children of failure. Dreams of a new world from our parents, the hopes of the ’60s, was burned at the stake of violence, enmity and every man for himself.’s business culture finished what was left undone those embers. grew up in a world of ashes. want us How ideals or projects, we believe in the future, in a compromise? Neither we nor leave to believe: simply, we are oblivious to all that. were born in the desert, among the ashes, and the desert is not planted anything or grow anything. ” Of course not all young people will identify with this. At least, I think that this painful testimony serves as an introduction to the three points that, in my opinion, characterize the current situation of orphans of men and women of our city: the experience of discontinuity, uprooting and falling certainties Basic.

Discontinuity experience

Contemporary orphanhood has a first dimension that has to do with the experience of time, or rather, of history and stories. Something is broken, fragmented. Something that should be attached, just the bridge linking is broken or missing. How is this? First, it is a tradition and memory deficits. Memory as integrative power of history, tradition conceived as the wealth of road traveled by our ancestors: both are closed not in themselves (in this case would be meaningless) but open up new spaces of hope to keep walking. The painful experiences in our country, together with a certain exitismo economics, which had its heyday a few years ago resulted in a generation gap that is already due to normal cycles of growth and affirmation of young people, but rather to a inability of the adult generation to pass on the principles and ideals that animated. Perhaps due to the terrible crisis suffered by that generation, the experiences that brought death (and I mean just political conflicts we already know, but also death-AIDS, as closing or at least seriously limit the horizon the sexual revolution, and even death of love, so many couples who failed to carry out their projects in families). How many parents, tell the truth, have been able to even attempt an enriching dialogue with their children, to review and “clean pass on” their diverse experiences to the next generation to learn from successes and mistakes and continue some way, with all corrections the case? How many things do not talk, how many things have not spoken, how many things you can not talk! How many times have preferred “starting again from scratch,” both in families and in society in Argentina as a whole, rather than undertake the difficult task of helping to reunite with the questions and concerns that motivated a generation from a dialogue but overcomes difficult rancor and insulation.

And this discontinuity generational experience comes alone: ​​prohija a range of discontinuities. Discontinuity-more abyss between society and the ruling class (think of the political class, but not only), discontinuity has on both sides a dose of selflessness and voluntary blindness, and discontinuity-o-dissociation between institutions and expectations (applicable to both the school and the university as a marriage and church organizations, etc.).

The forms of uprooting

Discontinuity: loss or absence of links, in time and in the sociopolitical woven constitutes a people. First face of orphanhood. But there is more. Along with the discontinuity, has also grown uprooting. What we can place in three areas:.

First, a spatial type uprooting, broadly. It’s not so easy to build their own identity on the basis of “place”. The city invades the “neighborhood” and pop it from inside. Moreover, the global city, which is identified in the large chains, in eating, in the omnipresence of the media, in logic, the slang and the ruthless corporate folklore, supplants the city “local”. Of which, without exaggeration, are left just a laughable rest “for export” and the tragic reality – also globalized! – Of people sleeping rough, and exploited children drowned in glue crime and violence and marginalization. Both personal and collective identity resent this solution spaces, the concept of “people” has less and less content in the current dynamic of fragmentation and segmentation of human groups. The city is losing its ability to identify human groups, filling, as noted a few years ago a French anthropologist, of “non-places”, submitted voids exclusively instrumental logic (functionality, marketing) and private symbols and references that contribute to the formation of communal identities.

And so, uprooting “spatial” goes hand in hand with the other two forms of rootlessness: the existential and spiritual. The first is related to the absence of projects, perhaps the experience of “growing in the ashes,” as the young man that I quoted above. With no continuity or places with history and meaning, (break time and space as the possibility of establishing the identity and conformation of a personal project), weaken the sense of belonging to a story and the link to a possible future A future that energizes me and interpele this. This radically affects the identity, mainly because “is identified to belong.” This is no stranger to economic insecurity: how existential root in the soil of a personal project if forecasting is prohibited minimal job security?

And yet it has another face. Both the blurring of spatial references as breaking the continuity between past, present and future are draining the life of the city dweller of certain symbolic references of those “windows”, true horizons of meaning, into the transcendent that opened here and there in the city and in human action. This openness to the transcendent is given, in traditional cultures, mediated by a representation of reality rather static and hierarchical, and this was expressed in a multitude of images and symbols in the city (from the same path to the places impregnated history or even sacredness). In contrast, in the modern spirit that transcendence had to do with a “forward” and constitutes the nerve of history as a process of emancipation and mediándose in human action-transforming action, in the modern sense-which found its expression symbolic art, in strengthening some festive dimensions in free and spontaneous organization and the image of the “people in the street.” But now, more and more limited or spaces emptied of meaning that until recently worked as triggers, as symbols of transcendence, uprooting also reach a spiritual dimension.

Two objections might be raised to this last statement. The first has to do with the role of the media that populate the world of images, “communicate”, create milestones-and myths-that replace the old geographical landmarks or utopian references. Can not be that the media culture of the image is the new system of symbols, the new “window” to the Other, and once they were the cathedrals and monuments? But here is a fundamental difference: while an image of the Virgin in a neighborhood club forwards, yes, to the basilica where the original image, and for some, the entire conceptual system, moral and discipline of Catholicism; beyond all the image points to a transcendent pole, something that has to do with the “cloud”, with the “miracle”. In short: it is a religious symbol. Re-league, linking earth and sky, the transient with the absolute. Man and God. As re-league symbol does not end in itself, but has its own consistency. The “image culture”, however, and in particular the image of the media, advertising and, now, the image on the screen of the Internet, not a symbol of “something else”, not “refer- a “, not referring to the same circle outside media. We can deepen these ideas here, but the fact that the multimedia system is increasingly self-referential, is becoming, rather than an “average” in a “scenario”, and that “scenario” charges, at times, more importance of the drama that he may represent. A series of signs all point to themselves and almost nothing else, no real, objective and fair reference to extra-media reality or, indeed, pretending constructing reality through his speech. What roots can generate, what kind of links, which open to “the Other” to me to be based on? Will we do that contribute to the humanization project nothing but an endless “navigation”, a “zapping” endless, a “surf” the shiny surface of the screens?

The second objection brings to the fore the fact that, against all odds secularizing religion did not disappear from the cities, moreover, developed new expressions and references, to the extent that time and again the marketing attempts to “jump” to this phenomenon to generate profits. This is true, no doubt, but it is also true that all these manifestations of religiosity are living largely from the uprooting and orphanhood and seek, in faith, prayer and religious gesture, somehow remedy those situations. Now, in a society that is losing its European dimension, its cohesion as a people, religious expressions such massive increasingly need its counterpart Community, not to be mere individual gestures. While recognizing the scale of the People of God present and active in the popular religious expression, need feed back that authentic faith and provide elements that allow humanizing its full potential. That is, recognize it as a cry for true liberation (DP 452) that makes it possible for our people overcome their orphanage, from the same reservations that carries within it which are rooted in the grace of his baptism, in the memory belonging to the Holy Mother Church.

So, then, discontinuity (generational and political) and uprooting (spatial, existential, spiritual) characterize that situation we had called, more generally, of orphans. You could be wondering: what can the school, downgraded to “temple of learning” to “social spending”, to remedy this situation? What can teachers do yesterday living symbols of a free society project and looking for a future, now reduced social consideration and unable to live with dignity in their work? What can the entire educational community, she crossed by many situations of discontinuity and dislocation? But first, we want to briefly point out still more.

The fall of the certainties

A third aspect of contemporary orphanhood, closely related to those we have already seen, is the fall of certainties. Usually civilizations grow in the shade of some basic beliefs about the world, of man, of coexistence, of why and what founding of human events, etc.. These beliefs, often dependent on religions, but not only are a kind of certainty on which rests the whole construction of a historical figure, which makes sense in the existence of communities and individuals.

Well, many of the certainties that have encouraged our “modern” society have been diluted, dropped or worn. A speech “patriotic” style that-still-mobilized my generation tends to be viewed with derision or skepticism. The revolutionary language of thirty years ago can be, at best, a source of curiosity and surprise. The very idea of ​​solidarity is hardly the way to be heard amid the ideology of “individual output”. And this loss of certainty, once shaken, also covers the fundamentals of individual, family and faith. The principles that have guided generations before us seem outdated: how to continue to maintain that “saving is the base of Fortune”, for example, when there is no work and the only wealth that can grow today come from corruption, speculation and shady business? How to continue considering untouchable human life, when so many simple people whose only asset is his life, the death penalty calls for protection of urban violence, although we all know that the causes of this violence are not in the special perversity of some ?

But this fall certainties, there is not a cyclical fact of a peripheral society. No way: besides a widespread mood in the West, is almost a “new confidence” that finds its place in the most prestigious discourses of contemporary thought. No more will a brief reference to it, as it is the substrate of all a spiritual state of this new century.

The reason idolized, vilified and reconsidered

From different ideological positions, there has been a debate in recent years about the opposition between modernity and postmodernity. Among the many-many-dimensions and perspectives included (and still includes somehow popularized) that discussion, we want to highlight one: the idea that the “end of modernity” is the fall of the main certainties, idea referring, in the last analysis, a thorough discrediting of reason. So John Paul II described this view:

“… There is no doubt that schools of thought regarding the postmodern merit appropriate attention. Indeed, according to some of them, the time of certainties is irrevocably passed, the human being must now learn to live in a lack total sense, everything is provisional and fleeting. many authors, in their destructive critique of certainty and ignoring all the necessary distinctions, answering even the certainty of faith.

This nihilism in a sense by the terrible experience of evil which has marked our age. Given this dramatic experience, rationalist optimism seen in history the victorious advance of reason, a source of happiness and freedom, unable to stand, to the point that one of the greatest threats of this century is the temptation of despair “(Fides et Ratio 91).

A deep disappointment is everywhere on the great promises of reason: freedom, equality, fraternity … What’s left of it? Starting the XXI century, and there is no rationality, a sense, but multiple senses fragmentary, partial. The same search for truth, and the very idea of ​​”truth” – was overshadowed: in any case, there will be “truths” without universal validity claims, prospects, interchangeable speeches. A thought which moves in the relative and ambiguous, fragmentary and the many, is the spirit that pervades not only the philosophy and academic knowledge, but the same culture “street”, as you have found all those who deal with the youngest. Relativism is thus the result of the so-called “consensus politics” whose actions always entail a leveling-down. It is the time of “weak thought”.

Rescuing rationality

Hence, undocked from the certainties of reason (and, as you pointed out John Paul II, also of faith as a “knowledge” of salvation), contemporary culture lies in the feeling, in print and in image. This also makes the orphans, it also requires us to make our school a welcoming place, a place where people can find themselves and with others to recreate their being in the world. But, and here we will take a further step in our reflection, this situation requires us to somehow address the rescue of a valid rationale, of a vigorous mind to overcome contemporary irrationalism. They may ask: Why is that? Since we’re reassessing and actually recovering and deepening the affective, the tenderness, the human bonds that so have been left out in areas of our society, why do we have to tip the scales back the other way?

It is not falling into new imbalances, but just to find the right spot to make this gesture of heartfelt acceptance authentically human and liberating. Three ideas will help us understand this:

First, things are not as white or as black. Denouncing the “abuse of reason” (totalitarianism of all kinds, historical and political projects that brought more suffering than happiness, devaluation of the affective, personal and everyday life, reducing all the calculation, the number and the concept. ..) does not mean throwing away all the benefits that development “rational” has brought. The school itself, without going any further, is the daughter of this idea. Although we can not share that of “to give knowledge, you gave the soul” singing the old hymn school, yes we must recognize that the “knowledge” is an important resource for the development of the “soul”, ie the person human. I mean a “knowing” that is not reduced to mere information or a cyber encyclopedic. An ability to relate know, to advance in the posing of questions and preparing answers. Resource that we have no right to mezquinar: quite the contrary, we must improve more and more our ability (even “art”) to effect the transfer.

Second, although the discourse “postmodern” claiming the emotional, irrational and even on life seems to free us from the tyranny of the uniform, bureaucratic or disciplinary, second becomes the justification for other tyrannies: and not to mention a little, the economy, with its elements of power and technocracy. Because if you “send” today is the feeling, the image and the immediate, that is true only for the “consumers” of goods, services … and media publicity. The power of choice, liberty, need not be ascribed to a uniform regulations, the diverse and plural, all so dear to the postmodern mindset, today flatly result in diversity of consumption. True, the state and the school, to name institutions that generated strong normative ascriptions no longer govern the lives of individuals. The Church sees itself growing in her womb a growing appreciation of freedom and “elective” personal. But it is also true that this freedom, liberated from those institutional frameworks that gave him harmony, has been captured by the market. In short: if we do not recover the notion of truth, rationality shared, dialogical, a search for the best means to achieve the ends more desirable (for every one), is only the fittest, the law of jungle .. Then: the more we worry about developing critical thinking, to refine our sense of ethics, to improve our skills, our creativity and our resources, the more we can avoid being slaves of advertising, the planned (by others) exacerbation of the immediate , manipulation of information, discouragement it is throwing everyone in his individual interest.

And third, reaching what defines our identity as Christian educators, faith, knowledge, capturing the real, not just an affective component, but an important dimension of wisdom that need rescuing, and that starts with the ability admiration. At this point we turn next. The overarching dimension of wisdom is knowledge, feeling and doing. Harmonically entails the ability to understand, the tension of having good, contemplatividad of beauty, all harmonized by the unity of being who understands, loves, admires. The dimension of wisdom is memoriosa, integrating and creating hope. It opens the disciple’s existence and anoints the master. Wisdom can only be understood in the light of the Word of God.

The Word: revealing and creative

The primacy “postmodern” experience brought a religion of the heart, a God more personal search and a reassessment of prayer and contemplation, but also a kind of “religion a la carte”, a unilateral subjectivity of religion that positions rather than on a dimension of worship, commitment and dedication but as an element of “welfare”, similar in many ways to the various offers new age, magical or pseudopsicológicas.

That true reductionism (much as it is its opposite, unilateral assertion of religion as “content” and “speech”) ignores the infinite richness of God’s Word. Throughout the Bible (both Old and New Testament), the Word of God is presented with two aspects, both equally important: “revelation”, “speech”, “logos”, and “action”, ” presence “,” power “,” dynamism “. The Word of God says and does. If we consider only as saving presence (because when God acts, save, and save creating communion, linking to his creatures, making children), we ignore the aspect of revelation. If, on the contrary, we consider it only under the aspect of truth, “content”, lose its dimension of communion, loving presence, dynamics saving. The Word of God binds us to Him with ties both knowledge and love. Says and does.

In the aspect of “revelation”, the word in the Old Testament is presented as Law, as a rule of life through which God offers a way to happiness. “Thy word is a lamp to my feet and a light to my path”, says Psalm 119 (v. 105), all a stunning anthem to the Word of God manifested as Law But besides this “practical knowledge” , Word provides a “knowledge” about God and man in the world. God reveals his name and his saving, and it shows man the greatness of his parentage and destiny.

But the Word of God is also the strength of God, which it advertises: “… it makes me not sterile, but that does everything I want and accomplish the mission that I prayed” (Is 55, 10-11). It’s creative Word, from the beginning of time: “God said …” and “was made” (Genesis 1). It liberates and saves Word that the Hebrew slaves and leads through the desert, and Word that summons constitutes Pueblo, Word is promised as a new creation to the end of time.

And so the New Testament presents us with Jesus Christ as a prophet who teaches and offers a new law, as a teacher of wisdom that makes us taste the beauty and goodness of God’s love and God as the force that operates salvation, healing the sick, cast out demons and opens, his Death and Resurrection, the New Creation in the paschal banquet of the Kingdom.

Where are we with this? As witnesses of the Word, our presence in society must answer this wealth not be enclosed in a single dimension. The creative dimension, dynamics, salvation, the Word, will be enacted in the world in action to create community, to link, to recognize, receive and enhance neighbor. Dimension has an important affective component, not in a superficial sense, but in the deeper sense and demanding commandment of love. The Gospel of Matthew (25, 31ss) presents the “test” that the Lord will make his in the end times: if fed the hungry, gave drink when thirsty, if you are given the way .. . In the disciples who made it, the miracle of God’s dynamic presence, communion is effected Christ identifies himself with one who is offered love, symbolically reversing the roles, and it is He who gives qye provides, transforms and creates a new reality with his love.

But also because the Word is also revelation, law, education, our mission will aim to find the truth seriously and invite and involve others in this search. Any dimension that just to include the whole person, do not overlook the importance of human intelligence, their training and promotion. This dimension is also defining, as we learn from the Gospel of John (12, 44-50).

This same dynamic occurs in the liturgical, sacramental encounter with the Lord: Word and Eucharist, teaching and fellowship, contemplation and adoration. This delicate balance is precisely the richness of a comprehensive understanding, not reductive, the Christian mystery. An understanding wisdom.

The concept of wisdom, exactly, is he who gathers harmoniously diverse aspects: knowledge, love, contemplation of beauty, while a “communion in the truth” and “truth that creates communion”, “a beauty that attracts and love “. Intelligence, heart, eyes of the soul, not differentiated but integrated as full human beings.

Hence, it is impossible to separate the different aspects in our pastoral or educational activity. The authenticity of the Word we broadcast will be about the integrity with which we assume its dimensions. And this translates into a care precisely both aspects of “work”, linked to the “warm welcome”, the concrete practice of love, here and now, creating human bonds (including, of course, any action or promotional assistance helps a person to stand up and take their place in the human community and Christian), as those dimensions associated with the “say”: the careful preparation, remote and proximate, of the educational activity, the planning in order to a more efficient use of resources, the seriousness with which we undertake our own training, etc. Both dimensions are constitutive of our mission as Christian educators, and if it is true that we are called to put some humanity and compassion in an individualistic society and exclusionary, it is also true that, to the discredit of the word, we have an obligation help our brothers to develop the ability to understand and say. Not only create roots: also recreate the most important certainties, as wisdom of life, the world and God. Wisdom that is fertile, bearing children, orphanages dissipates. Wisdom is a source of beauty that drives the soul to admiration, contemplatividad.

Invitations

We reached the end of this long and reflection. The orphan contemporary in terms of discontinuity, uprooting and fall of major certainties that shape life, challenges us to make our schools a “house” a “home” where women and men, boys and girls can develop their ability to link their experiences and rooted in its soil and its personal and collective history, and in turn find the tools and resources to develop his intelligence, his will and all its capabilities, in order to attain human stature who are called to live.

There are many tasks that we require this dual challenge. In this first section of the educational year, I would draw your attention to three aspects arising from the reflections that I have developed.

First, the development of human bonds of affection and tenderness as a remedy to uprooting. School can be a “place” (geographical, amid the neighborhood, but also existential, human, interpersonal) in which knotted roots that enable the development of people. Can be shelter and home, firm ground horizon window and the transcendent. But we know that schools are not walls, blackboards and the record books: people, mainly teachers. They are teachers and educators who need to develop their capacity for affection and dedication to create these human spaces. How to develop forms of emotional restraint in times of mistrust? How to recreate human relationships, when everyone expects the worst one? We have to find, all of us and everyone, roads, gestures and actions that allow us to include everyone and help the weaker, creating a climate of confidence and serene joy and caring for both the set up of the detail of the person to our office.

Second, the consistency between what is said and what is done as a way of narrowing the gap of discontinuity. We know that in every act of communication there is an explicit message, something that is stated, but that message can be blocked, nuanced, disfigured and even denied by the attitude with which it is transmitted. There’s a whole aspect of communication, “not explicit” and “nonverbal” which has to do with the gestures, the relationship is established and the deployment of the various human dimensions in general. Everything we do communicates. To the extent that we avoid double messages, to the extent that we believe and try to live with all our being what we are transmitting, to that extent we will have helped restore credibility in human communication.

Of course, this ideal communication will again and again hampered by the mystery of sin and human lability. Who can claim to be absolutely consistent, the absolute control of their miseries, their dualities, their delusions, their selfishness repressed, unspeakable interests? We know that not all done with good intentions or purposes “moralizing” and also with regulatory rigidities. But just as we are aware that not everything is excusable and acceptable without further, as we have a responsibility before others and against who put their lives in our hands. So what? The key to winning in consistency without faking an impossible perfection, be willing to walk humbly discernment, personal and communal, avoiding judgment against the other, open to both fraternal correction, and forgiveness and reconciliation. Recognize that we are pilgrims together, women and men weak and sinful but memory and in search of a fuller love, to heal us and lift us. That can be a discontinuity trocar by the willingness to approach, to make us come amid differences.

Third, the effort to generate some basic certainties in the sea of ​​the relative and fragmentary. Perhaps this is extremely difficult. We know the truth by force is against the force of truth. We also know that we can not adopt compulsive methods of advertising that moves real needs illusory satisfactions. So what? There is a “narrow way” that passes through the pursuit of wisdom, always convinced of their ability to move and love. It involves learning to discover the questions of others, to contemplate, to intuit (because hardly children and young people can express their needs and questions with clarity). Although routine tiredness and sometimes we become a “speaker” that emits sounds that nobody is interested, we know that only “come” and “stay” the lessons that respond to a question, to admiration. Share questions (although we have the answers!) And get it all, educators and students, on a journey of discovery, of contemplatividad, hope.

To all this must be put in motion always integrating two dimensions: the ability to amplify our hearts as brothers servers, and our ability to develop long as education professionals. A task “cordial” and task “intellectual” well conjugated. Getting in tune with the Word of God speaking today as always, both our intelligence and our heart. Because as a theologian reflects Spanish “individuals is transferred to a personal life when offered knowledge and belief, knowledge and responsibilities, means and ends, confidence and demand.” And this is wisdom. May God grant us all. Pidámosla humbly with the prayer of King Solomon.

“Now, Lord, my God,
have made your servant king
instead of my father David, to me,
I’m just a boy
and I know not fend for myself.
Your servant is in the midst of your people,
the one you’ve chosen,
a people as numerous
that can not be counted or calculated.
Grant then your server
an understanding heart,
to judge thy people,
to discern between good and evil. ”
(1 Kings 3, 7-9)

Buenos Aires, in Lent, AD 2001

Cardinal Jorge Mario Bergoglio, SJ
Archbishop of Buenos Aires

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Posted in 2001

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