- Hits: 1953
The more we love, the more we live; the more charity is present, the more there is sanctity. And the consequence is that one is healthier and more saintly when one loves the others more. The saint is the hero who launches himself head down in the abyss of God’s love, and who is loved in his creatures.
Igino Giordani, Our Father – a social prayer. Morcelliana, 1946, p. 24-25.
It is more difficult for a lay married person than for a religious to sanctify himself, because he has to sanctify two people. United in the supernatural life, it is in that unity that both have to be sanctified. The children united also by blood complicate things, while they integrate the house. However, we have to sanctify ourselves corporately.
Igino Giordani, The family, thoughts, New City, Rome 2005, p. 75.
Considering the initiative of that genius of sanctity who was Catherine of Siena, made us review – experiment – that sanctity is for all, involves all, and in reality all desire, according to the invitation the Lord addressed to his disciples, to become perfect on earth like the Father in Heaven. When we ask professionals and workers, and men and women to emancipate themselves from spiritual subproletariat conditions to raise themselves to the heights of contemplation, the response is generous: the people hunger for sanctity the way they hunger for bread.
Igino Giordani, The Church of protests, New City, Rome 1970, p.102.
In our time, riches have become the object or rather the source of the more popular philosophy and politics: it is the most cultivated idol; parties and governments are more demonized because of their obsession with it.
Why have hordes of workers deserted the Church? Because they believed it allied with the rich. A Franciscan conduct of the Catholic priests and laity will reconvert them. One who is poor in spirit limits his expenses to absolute necessities of life and also with regard to what conditions his vocation and position are in. He abstains from every expense for luxury and lechery, and whatever is extra is allocated to the others – his brothers—if not in the form of alms, today not a custom, in an increase of productivity to give jobs to the unemployed and goods to society. That effort to be poor among the poor is also a quest for Jesus who is in the poor: finding another channel for the divine on earth.
Igino Giordani, The Patron of Italy – St. Francis today, Pontifical Work for the preservation of faith, 1955, p. 175-176
In recalling this excerpt, Albert Bèguin notes: “The mystery of poverty is at the centre of our Gospel. Why is it that today we no longer dare to speak about it without feeling a bit uncomfortable and without fearing that the Christian vocabulary is criticized as a hypocrite alibi or like an offence to those who for us, are the poor, but who no longer want to be called as such? The issue is immense and decisive, and above all a torment.” (Esprit, 1954, p.338-9)
The answer is that the poor have been disappointed with the pretext of the Gospel (“there will always be the poor in your midst,”), too many times by Christianity without Christian practice. Now they want to do it on their own, rebelling on political grounds and going towards both paternalism and the religion it is wrapped in and seeking “redemption” in an atheist world, outside of Christianity. And so poverty as St. Francis complained, from the sovereignty of the universe is made to resemble a desolate widow, and sees friends turn into enemies. They struggle, while in some places the men of work – the poor – are already victorious and have thus, from poor people, become powerful.
Igino Giordani, The Patron of Italy – St. Francis today, cit., p. 177
So the Church wants its members to become saints, separate and reagents on the world through integral Christianity. Chrysostom said to the Antioch people that he wanted them to be monks, except for celibacy, and also another monk, Savonarola. said the same to the Florentines… Substantially, St. Catherine of Siena taught the same monastic ideal by inculcating in all, also the laity, to retreat into the cells of self knowledge, digging out amid business affairs, arms and noise, a refuge in which to recompose one’s integrity.
Igino Giordani, Sign of contradiction, New City, Rome, 1964, p. 254-255
The Church is a live body: we cannot be dead members. And instead, the biggest damage arises from the external persecutors, but those who are floppy inside, like the vile, indifferent and tepid people.
Igino Giordani, We and the Church, A.V.E. ed., 1939, p. 65
Clergy and laity: a dual value, that must be distinct in order to unite. Their redemptive force lies in cooperation… Catherine made us see that those walls raised between clergy and laity, between consecrated and married people, are made up of fogs, which a gust of wind disperses, discovering that we are a sole family, one community, of the exclusive body of the Mystical Christ. The functions differ, just like the various vocations, but this diversity is not a division but rather, protects unity with the fundamental equality for which we are children of a sole Father.
Igino Giordani, «New Humanity » n.210, November - December 2013, p.640
Lord, I don’t have to cite the list of my needs, which are infinite. I just have to say that I need You.
from Igino Giordani, Diary of fire, New City, 1980, p. 53
Sixty-nine years: a goal which I reached without my noticing it. I had expected so many things, and the fruits gathered are those I had targeted. Evidently I dug and pruned, causing damages; the divine Farmer corrected and revived.
And He brought me the fruit of solitude: in terms of silence and quiet to converse with Him, and be with Him. People have detached themselves for human reasons, but at every detachment, He came closer. Now we are He and I: the All and nothingness; Love and the Loved one. And the dialogue is not disturbed by the clangour of friends or clients. And so, if I return amidst humans, it is to love them without presuming I would be loved in return. It is to serve them, without expecting to be served, not even by the closest ones by nature and super-nature: so close and so distant! Due to this, what appeared to be an abandonment by man, resulted in a rediscovery of God – and in Him are also the angels and saints, from Mary to the last man who died in grace. It seemed like a crash and instead it was an elevation to heaven, a liberation instead of dispersion.
The Enemy directed a gloomy aggression against me, showing me with a red luminosity, the ingratitude and abandonment of the people I loved and served. But I don’t want this evidence to bog me down, and paralyse me; if I stopped, it would grow like an atomic bomb.
The young lady was speaking and I was sure I was about to hear a sentimental propaganda of some charitable utopia. And instead, with the first words I sensed something new. There was an unusual tone of deep and certain conviction that came from a supernatural sentiment. And so, suddenly my curiosity was awakened and a fire broke out in me. After half an hour when she had finished her speech, I was taken up by an enchanted atmosphere. It was the voice which, without realizing it, I had long waited to hear.
She was placing sanctity at the reach of all, removing the grids that separate the lay world from mystical life. She was baring all the treasures of a castle to which only a few were admitted. She brought us closer to God, and made him appear like a Father, brother, and friend, in the midst of humanity.
I wanted to know more, and get to know about the life of the Hearth of unity as it was called – and I recognised in that experience, the actuation of the burning desire of St. John Chrysostom: that the lay should live like monks, except for celibacy. I had long cultivated that desire in me.
Inside me those pieces of culture, juxtaposed, started to move and come to life, fitting together to form a living body, pervaded by generous blood. So it occurred that the idea of God had given way to the love of God, the ideal image of the living God. In Chiara I had found a new life which did not speak of God, but which spoke with God: daughter who, in love, dialogued with the Father.
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