Check the contemplation of Clare at San Damiano a speech might seem obvious: Clare and Damianites contemplative by excellence, so much so that their living space is enclosed . But this answer is actually very naive and even misleading, and So let me here a few caveats. In the writings of Chiara
appears three times the term contemplatio (Ep. 3.13; 4,11.33) and four times the time to contemplate (Ep. 2.20; 4,18.23.28), always in the letters to Agnes, to invite beloved sister to contemplate in the sense of seeing, meditation poverty, humility, charity, the delights of the Lord and in this contemplation (with a clear allusion to 2 Corinthians 3:18) "total transformation in the image of the divinity of him "(Ep. 3:13).
There is never an appeal to the vocabulary of contemplation to define the shape of the enclosure or damiana vitae, and therefore should be more cautious when you apply Clare and her sisters in a contemplative vocation, because the rule, when not explicitly mention the prayer of the children (in cc. 3, 7 and 10), the legislation is such, nothing less and nothing more, the rule of the first order, which has never told contemplative.
For Clare, like Francis, is the primacy of God's lordship over all life and all things, the centrality of the whole experience, the will and is made of Christ, the dynamics of the life of penance or conversion date and must be sought only in the Holy Spirit, but this is more than enough to define the authentic Christian contemplation.
The words of the prayer are those of Clare Francis: "Do not extinguish the spirit of holy prayer" (R. Cl. 7.2), "you have the Spirit of the Lord and His holy operation, and you pray with a pure heart "(R. Cl. 10:9-10). How
needs exterior and concrete, while necessary for the Christian contemplation such as silence, the two founders talk about it in the same manner and the same intention (Rnb 11.1; Reg Er. 5-7; R. CI. 5 0.1 to 2), and if you have a clear rule as an area of \u200b\u200bland around the monastery as appropriate to the withdrawal (R. Cl 6.14), in a climate of silence and peace, it is because this is the need for all life common.
course, here I have to touch the issue of seclusion and I know the delicate touch of a button, often interpreted as ideological or defended uncritically without deep analysis, serious and intelligent sources. But suffice to grasp the difference between watching the seclusion that Chiara Damiani and the vision of Pope Gregory IX in his letter of 1228 to obtain an eloquent argument for the problem. For the
Chiara cloister is never an iron law, environmental protection is at best a common life, is a measure that in those days could not be denied to women, if you think that even the order of children appeared in a shocking news than the crystallization of the form of religious life, mainly due to the previous century. Chiara legislates that "you can leave the monastery for good reason, reasonable, clear and worthy of approval" (R. Cl 2.13), and also in the c. 11, not lying by Clare, the door is written "is never open unless it is necessary and appropriate way" (R. Cl 11.6), while Gregory IX was expressed on the life of Damian and his vision His understanding of the project damiana in these terms: "The Lord inspires you to shut this monastic seclusion of the heart to serve, because, left the world and all her things, you can embrace it with pure love, undefiled and uncorrupted" 14 This
understanding was, moreover, manifested by the same Ugolino allora cardinale e non ancora papa, nella regola data alle damianite dove si legifera: «Onmi namque tempore vitae suae clausae manere debent: et postquam claustrum huius religionis intraverunt aliquae ... nulla eis conceditur licentia vel facultas inde ulterius exeundi nisi forte causa plantandi vel aedificandi eandem religionem ad aliquem locum aliquae transmittantur» (R. Ug. 4: «Per tutto il tempo della loro vita devono rimanere recluse: e una volta entrate nel monastero e abbracciata questa forma di vita ... non è più concessa loro alcuna libertà o possibilità di uscita, eccetto il caso in cui siano trasferite in qualche luogo per impiantare ed edificare la medesima forma di vita»).
Chiara è lontana da questo linguaggio and in any case is never coincide, which unfortunately still happens today, seclusion and contemplation, contemplation as loving knowledge of Christ and a material fact that the cloistered life, or feels shaped his life at San Damiano by a rule of law. To clarify how to Francesco (but is certain that the accents of Clare are women!) Contemplation is assiduously read the word in the holy scriptures, but also heard and received by the monks for food and nourishment for the soul and faith, contemplation is constant prayer to the Lord in the attention and all creatures.
E 'and its purpose of clarifying the dimensions you have given to the contemplation of the Gospel itself: it was not for her extraordinary activity, reserved for the elite, the privileged by the culture, but it was the humble attitude everyday reality in the space of the houses, the daily chores. Contemplation for Clare is life in Christ is living and spiritual sacrifice offered to the Lord, it is significant that the only reference that Clare is at the meeting of Jesus with Mary and Martha (Lk 10:38-42), become classic in its time, a place to assert the primacy of the contemplative life on the working life, find the one thing necessary in this life to the worship of God (cf. Rom 12:1) and does not see any contradiction between action and contemplation.
Contemplation, then, by Chiara and Francis is not only to know God, but also see the men and creatures as God sees Chiara Agnese called "joy of the angels" (Ep. 3.11) and inventory in a new way the things of God, the creatures from which always see gushing praise and thanks to God Almighty creator.
concluding this paragraph, one can not but stress that the path of bliss was to Clare know the one true God and the one he has sent, Jesus Christ (cf. Jn 17:3), and for this reason too, without academic training but always praying, he was able to speak of his Father with great spiritual understanding so that Sora Angelucci, a witness to the process of canonization, said Chiara could "speak of the Trinity and other words of God to say so much suttilmente than just the products would anyone been able to understand" (Process, Test 14.7).
appears three times the term contemplatio (Ep. 3.13; 4,11.33) and four times the time to contemplate (Ep. 2.20; 4,18.23.28), always in the letters to Agnes, to invite beloved sister to contemplate in the sense of seeing, meditation poverty, humility, charity, the delights of the Lord and in this contemplation (with a clear allusion to 2 Corinthians 3:18) "total transformation in the image of the divinity of him "(Ep. 3:13).
There is never an appeal to the vocabulary of contemplation to define the shape of the enclosure or damiana vitae, and therefore should be more cautious when you apply Clare and her sisters in a contemplative vocation, because the rule, when not explicitly mention the prayer of the children (in cc. 3, 7 and 10), the legislation is such, nothing less and nothing more, the rule of the first order, which has never told contemplative.
For Clare, like Francis, is the primacy of God's lordship over all life and all things, the centrality of the whole experience, the will and is made of Christ, the dynamics of the life of penance or conversion date and must be sought only in the Holy Spirit, but this is more than enough to define the authentic Christian contemplation.
The words of the prayer are those of Clare Francis: "Do not extinguish the spirit of holy prayer" (R. Cl. 7.2), "you have the Spirit of the Lord and His holy operation, and you pray with a pure heart "(R. Cl. 10:9-10). How
needs exterior and concrete, while necessary for the Christian contemplation such as silence, the two founders talk about it in the same manner and the same intention (Rnb 11.1; Reg Er. 5-7; R. CI. 5 0.1 to 2), and if you have a clear rule as an area of \u200b\u200bland around the monastery as appropriate to the withdrawal (R. Cl 6.14), in a climate of silence and peace, it is because this is the need for all life common.
course, here I have to touch the issue of seclusion and I know the delicate touch of a button, often interpreted as ideological or defended uncritically without deep analysis, serious and intelligent sources. But suffice to grasp the difference between watching the seclusion that Chiara Damiani and the vision of Pope Gregory IX in his letter of 1228 to obtain an eloquent argument for the problem. For the
Chiara cloister is never an iron law, environmental protection is at best a common life, is a measure that in those days could not be denied to women, if you think that even the order of children appeared in a shocking news than the crystallization of the form of religious life, mainly due to the previous century. Chiara legislates that "you can leave the monastery for good reason, reasonable, clear and worthy of approval" (R. Cl 2.13), and also in the c. 11, not lying by Clare, the door is written "is never open unless it is necessary and appropriate way" (R. Cl 11.6), while Gregory IX was expressed on the life of Damian and his vision His understanding of the project damiana in these terms: "The Lord inspires you to shut this monastic seclusion of the heart to serve, because, left the world and all her things, you can embrace it with pure love, undefiled and uncorrupted" 14 This
understanding was, moreover, manifested by the same Ugolino allora cardinale e non ancora papa, nella regola data alle damianite dove si legifera: «Onmi namque tempore vitae suae clausae manere debent: et postquam claustrum huius religionis intraverunt aliquae ... nulla eis conceditur licentia vel facultas inde ulterius exeundi nisi forte causa plantandi vel aedificandi eandem religionem ad aliquem locum aliquae transmittantur» (R. Ug. 4: «Per tutto il tempo della loro vita devono rimanere recluse: e una volta entrate nel monastero e abbracciata questa forma di vita ... non è più concessa loro alcuna libertà o possibilità di uscita, eccetto il caso in cui siano trasferite in qualche luogo per impiantare ed edificare la medesima forma di vita»).
Chiara è lontana da questo linguaggio and in any case is never coincide, which unfortunately still happens today, seclusion and contemplation, contemplation as loving knowledge of Christ and a material fact that the cloistered life, or feels shaped his life at San Damiano by a rule of law. To clarify how to Francesco (but is certain that the accents of Clare are women!) Contemplation is assiduously read the word in the holy scriptures, but also heard and received by the monks for food and nourishment for the soul and faith, contemplation is constant prayer to the Lord in the attention and all creatures.
E 'and its purpose of clarifying the dimensions you have given to the contemplation of the Gospel itself: it was not for her extraordinary activity, reserved for the elite, the privileged by the culture, but it was the humble attitude everyday reality in the space of the houses, the daily chores. Contemplation for Clare is life in Christ is living and spiritual sacrifice offered to the Lord, it is significant that the only reference that Clare is at the meeting of Jesus with Mary and Martha (Lk 10:38-42), become classic in its time, a place to assert the primacy of the contemplative life on the working life, find the one thing necessary in this life to the worship of God (cf. Rom 12:1) and does not see any contradiction between action and contemplation.
Contemplation, then, by Chiara and Francis is not only to know God, but also see the men and creatures as God sees Chiara Agnese called "joy of the angels" (Ep. 3.11) and inventory in a new way the things of God, the creatures from which always see gushing praise and thanks to God Almighty creator.
concluding this paragraph, one can not but stress that the path of bliss was to Clare know the one true God and the one he has sent, Jesus Christ (cf. Jn 17:3), and for this reason too, without academic training but always praying, he was able to speak of his Father with great spiritual understanding so that Sora Angelucci, a witness to the process of canonization, said Chiara could "speak of the Trinity and other words of God to say so much suttilmente than just the products would anyone been able to understand" (Process, Test 14.7).
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