Laity Congress in Rome, July 2006.
Introduction:
All the provinces of the Augustinian order were invited to send lay representatives from among their people and co-workers to a congress in the Augustinianum at the order‘s headquarters, St. Monica’s, next to the Vatican. Twenty eight provinces in twenty three countries sent delegates. Some provinces in the developing world were unable to get visas for their people. Some, like Ireland, sent from just a sample of their houses and apostolate. From England and Scotland two delegates each from Edinburgh, Carlisle and Birmingham joined Paul Bethel and Irene Lally representing Clare. Fr. Paul Graham was attending as a committee member. We gathered in the priory the evening before departure to get to know one another and to discuss the roles of the laity in each area. After mass we were given our commissioning badges by Fr. David, Prior Provincial - England & Scotland.The heat and humidity that met us in Rome was made more difficult by the early departure of our lift from the airport. After a sweaty bus, train and further bus journey we rapidly cheered up when we grew aware both of our surroundings for the week, which were next to St. Peter’s, and when we realized that we were in time for the opening ceremonies. Armed with our delegate’s pack and headphones for simultaneous translation we were ready for action.
This, the second Laity Congress, was likened to the Grand Union of the order in 1256 in relation to the Little Union of 1244. Through an economically and spiritually changing world, we are on a journey to God. We want to take Augustine’s teaching as our guide. He lived through times of great change, as the Roman Empire collapsed under the Vandal invasions. So we aim to take his teaching in the context of our changing world and discover how we can develop a relationship with God. We have to be saved in community, not alone. So Augustine can be our guide. The aims of the congress therefore were to improve our understanding of things Augustinian and our involvement in the Church.
Each day began with a half-hour morning prayer. The Australian and Spanish groups used power-point technology to good effect. The Nigerians were more happy-clappy. The young, vibrant Argentinian group were both bi-lingual and very Augustinian. All age groups were represented.
We look at contemporary realities and the challenges before us.
To facilitate us on our journey we had guest speakers. The first day was directed by Fr. James Hanvey SJ. James called on us to reflect on the place of the church today set in the economic, social and religious realities of our time. James says that in modern society we live on the surface and don’t interiorise. We are at a stage of deep transition in our cultures. Bluntly put, we live in different cultures. 40 years after Vatican II the Church still faces tensions, for instance in our liturgy. In the words of Augustine we need to be attentive to what is going on around us. We need to lead and that means giving the Holy Spirit his opportunity. One of the results of 9/11 is that society /culture out there distrusts religion and thinks it should be controlled. As the secular society and its influence grows, so religion becomes more individual and part of our private life. For instance we will talk films, sex, politics but not our religious life. Even out image of God becomes therapeutic and benign. We no longer trust our leaders to tell us the truth and this has a knock on effect in our religious life. People today are deeply suspicious of a single interpretation of life. We live on the surface and change identity at will: for instance if we go to the gym we have to have the designer wear image. The mobile phone has compressed time and space: we can text Australia and in 2 minutes have a response. In the midst of all this people search for depth in their spiritual life. Benedict XVI says, ’ we search for how to live.’(Thank God for our air conditioned surrounds!)James put two questions to us - 1. What do you recognise of your society in this sketch? 2. What is missing here?
A feature of the congress were discussion groups. All 180 were divided into 12 either English or Spanish speaking groups, with no more than two per country in a group. The poor friars were excluded or just to be observers. A duly elected scribe had to hand in a group report of no more than 5 points to the secretariat to guide the plenary session each day. The groups were a great means of getting to know each other and learning how the nations were coping.
The second talk of the day was entitled The Situation of the World Today. It asked us how we respond to the contemporary world. A key point was based on a survey of young people in the UK asking what they valued most in life. 99% answered - ’search for community.’ as their top value. 79% said work satisfaction was their number two. Leisure only reached 27%. A survey of 2000 young Catholics gave the search for community as the number one priority. In religion they were seeking the ’extraordinary’, such as many young people experience in Lourdes. Many just opt for the mentality of ’it’s all bad.’ James said that we have to use our resources: - - tradition - the story of our change;- spiritual resources- and simply the people. Until the 18th century the Church was considered the ‘master of language’ but today the church’s view on what it is to be human is just one voice among many. Augustine would say that sin is about our freedom to choose wrong. In this context we must look on Christ as the ’Healer’ of self and creation. We have to help the world become aware of the attractiveness of God and the ’eros’ of God. People today don’t want to buy into the institutional church.So we have to make the church lovable. How do we do that in our lives? Can we love Christ without loving the community he created? Vatican II rejected the idea that there is part of the world where God is absent. God is not on the margins of life but in our lives and in our world. We must surrender ourselves into the life of Christ. We must learn to market ourselves better. We lack confidence but shouldn’t be afraid. Remember Augustine’s conversion was a long process.
Our questions: - 1. in your group, given the idea of Christ the healer, what would be your prescription?
- 2. What are the key elements of the Christian life? What do we need to build up? What resources would we need to lead the Christian life?
Many questions were raised by the groups and were dealt with ’globally’ in the final session. All the main speakers used the English language but when the questions or any announcements were in Spanish or Italian the translators were up to the task. One contribution from the floor earned a round of applause. “We are all made in the ’Imago Dei’. But women are not regarded as equal to men in the church. Young women professionals do not see the Church as their place.” We do have to heal the wounds that separate men and women. Others contributed - “We are all on a journey, but that doesn’t mean to say we must all do the same thing!” (You can see that the groups were beginning to develop a strident tendency.) A beautiful observation was from the Zulu term ’obunto’: people are people through people.’ The creation of a good society is good for everyone in it. Another thought offered was that we cannot live out the resurrection of Christ if we do not reflect its joy; we must be joyful. On the question of martyrdom and terrorism, James said that martyrdom witnesses to Christ and so is free. Terrorism cannot be defeated politically. Our faith offers a dialogue that respects the human person and is non-violent.
Each day the plenary session offered a summary of the papers given. Listening to the Spanish version seemed to be interminable.
Bodily needs were taken care of in the ’coffee breaks’: in reality everyone reached for iced tea or ice cold water. Lunch was taken in one of the B + B religious institutes used, The Bambino Jesu, next door. Dinner each evening followed our Eucharist in St. Monicas chapel. Our celebrations reflected the music of the main cultural groups. All readings and sermons were printed out for us - sermons had to fit on a sheet of A4. All the English groups were soon humming the Spanish Sanctus and responses. On the Sunday we had mass in Santa Maria del Popolo, the mother church of the order. This followed an artistic interpretation of the church, with its Raphael, Caravaggios and Pinturicchios, as well as lots of Bernini rebuilding work. A failure of communication robbed the English speakers of a proper interpreter, but we managed.
How Augustine in His Time Encountered Change.
Day 2 was lead by Bob Dadaro OSA. His main thesis was that Augustine lived in turbulent times where the Roman state could be very corrupt. Even though the empire was now officially Christian, bishops still had to fight for justice and the social rights of their people. Bob stated that the huge tome from Augustine’s quill, the City of God, stands in judgement on the lay state. We were then treated to an academic debate between Bob and Robert Marcus about the place of Christians and the church in politics. Should it be minimalist or secularist, ie. Encourage involvement. There of course is a third approach made up of bits of each! An ideal society may be unreachable but using criteria from the gospels would enable us to approach it. A just emperor for instance would be ’slow to punish, swift to pardon.’ Augustine mentions Theodosius II who did penance for ordering a revenge killing. Augustine it was claimed did not interfere in politics but, for instance, he did petition, repeatedly Macedonius on behalf of one of his congregation who had been sentenced to be executed. Faith, hope and love he held can transform political virtues.We have a social responsibility to be active at every level - in the home, local and regional setting. Christians must not embrace action contrary to Christian belief. Only bad men use violence. We can use lobbying or persuasion: we are not pacifists. We should not burden people but if we have to we must review the situation and correct it if needs be! Political apathy is the same as political complicity. We cannot leave our Christian beliefs behind us. A final quote from Augustine: ’if you are not bad yourself, pray for the one who is.’
After further discussion groups we returned for paper 2. This narrowed down to consideration of Sermon 302, a sermon for the feast of St. Lawrence. Lawrence you may recall was martyred soon after that of Pope Sixtus II. A Roman Prefect had thought that the Church was rich and ordered Lawrence to appear with the riches. Lawrence appeared with the poor and sick and said that they were the Church’s riches. The official ordered him to be slowly grilled to death. Augustine used this feast and its background for a very specific reason. Just before the feast a mob had killed an imperial official, probably a custom’s official. He was saying that if you react with evil against evil men, you in turn become evil and join the ranks of the condemned. Quoting St. Paul, “Do not overcome evil by evil, but overcome evil with good.” Augustine said to his people that the Original Sin was envy. Adam and Eve were envious of what God had and they hadn’t. Augustine accused members of his congregation, who had been implicated in the mob killing, actively or passively, of envy. It is not enough to say,’ I didn't want it to happen. You must try to prevent evil.’ He quoted to the people the story of the woman who had been caught in the act of adultery and was therefore liable to stoning to death. She was brought before Jesus. Jesus says to them,
stone her and you are as guilty. He asks the people, ’Have you always been as just and honest as you claim to be? No one suffered greater injustice in life than Jesus. The murdered official had no chance to repent or reform. Taking justice into your own hands is no way forward. “Forgive Lord our trespasses…’ How did Augustine feel the Church should react in the political sphere? Augustine’s church was used to councils of bishops. These engaged in political dialogue
and made requests to the emperor: eg. They petitioned Honorius for a ‘defensor civitatis’ for each town/region to defend the rights of the poor. Augustine never imposed his own views
but tried to win over by his arguments. Letter 551 to Macedonius is the first recorded
instance of a bishop trying to teach a political figure how to reach his decisions! The Church as such did not have a highly organised teaching authority.
Two snippets worthy of attention: talking about how Roman armies could be brutal in
victory against the vanquished, Augustine says - ‘If you are kinder, you can create among the people a more just society than existed before.’
‘It is a matter for greater glory not to kill men with swords but to kill war with words to acquire peace.’
In a session rich in disparate quotes Bob explored and spoke of Augustine’s call for a regular review of decisions that impose burdens on people. (judges, taxes, military, family heads etc.)To be in authority is a heavy burden.
Presentations:
Nine of the participating regions gave presentations of where their lay organisations were.
Netherlands: Before the millennium there existed several independent and unrelated groups. This year they formed the “Family of Augustinians in the Neths.” The groups continue to be the main focus. They meet in study, prayer and friendship ‘on the way to God‘. Wim Sleddens OSA as PP. in Nijmegan formed the first group in the mid 1990s. They met to share a common meal and pray together. Now there are six groups with a total of active 50 members. An association of groups met in 2000. The aims were to effect support by national meetings,
publicity and communications, formation, and activities for promoting justice and peace. They proposed linking to other groups within the order’s ambit. There would only be individual memberships of the association not blocks, and individuals would be encouraged to contribute. The Order wanted an official organization . But the meeting in 2000 showed that the groups were not ready and did not mix too easily. All were interested in the works and spirituality of Augustine. All wanted to collaborate with the Augustinians. But they were not ready for a formal organization. However they did start a newsletter - called ‘Openletter’ so each group knows what the other was/is doing. At the Dutch province chapter the two Nijmegen groups presented themselves as ‘The Augustinian Family Groups.’
In 2003 they had a national meeting and the voting surprised the committee by voting over whelmingly to unite. The committee then had to draw up articles of membership for the association. It was a difficult process as it entailed canon law - but it is regarded as a process of growth and insight. The Order offered support as ‘parents’ of the Association. Legally the association is separate from the order but is independently interfaced with it. The groups meet once a month, share a meal and prayer. They often linger afterwards to talk! They are not into community work but are to nourish their spiritual lives, reflection and knowledge of Augustine. They occasionally present themselves to their parishes and let them know what is happening. They also organise reflection days. They talked of vows but there is reluctance to commit, rather they contribute to the group/association as best they can.They have a Mission Statement: The aims of our Association is to support the Augustinian families in which the members are being guided by the following Christian attitude to life. - on going formation (to educate our life) One of heart and one of soul Walking the path Jesus shows us in the spirit of Augustine Together with those who are guided by the same attitude of life.
To realize this aim, the main idea, the Association Fan wants to support the common contemplation by for example organising national conventions. To promote internal communications - publications and publicity. To offer formation and education. To organise activities concerning friendship, peace, justice and respect for God’s creation To find contemporary ways to experience, to hold and to pass on the Augustinian inheritance To maintain the affiliation and contact with the Augustinians To keep in touch with other religious orders and lay movements.
AUSTRALIA: Augustinian Friends.
This is a movement of people who seek a fuller participation in Augustinian spirituality and who wish to be associated with the Augustinian family. From this desire came the Australian lay movement. It is based on friendship, hospitality and spiritual formation within the Aug. tradition. It is supported by the Australian province who appoint a chaplain.How does it work? There is a national team of co-leaders, chaplain, editor of the newsletter Amici and treasurer. Then there are local leaders in the nine centres. These are nourished by publications, prayer resource guides from the chaplain and co-leaders, as well as the newsletter.
How did it come about? For a long time there had been close associations between priests and people and so in 1997 a working party explored the possibility of a formation. A survey
was held to discern what people were seeking. A formal proposal was made that the province support an organization drawn from a wide range of people.
Problem of distances. There are 2,500 kms between Melbourne and Mareeba. This involves expense of time and money for any gathering. They have a multi-cultural society and free life-style in Oz. The Co-leaders communicate with local leaders and provide resources and formation. The national team meet annually. They/ and the groups use the national retreat centre, Greystones, near Sydney. The prayer guides and newsletter Amici are quarterly publications. A national planning chart is produced for each year covering all groups/events. The local groups meet a few times a year to pray, discuss, talk and share a meal in one of their houses. Besides the parishes they do involve the old boys of the 2 schools.National Congresses. 1. Echuca 2001 ‘One mind, One heart’
2. Sydney 2004 ‘Travelling together with Augustine3 Melbourne 2007 Aug. ancient and new: a vision for the future. The keynote speaker will be Art Pucaro who will strive to link the spirituality of Augustine with questions of today.Questions facing Friends: Closures of order houses - what happens to Friends then?
(Others in our group covered six other presentations and we need to get their notes to complete the survey.)
Overview of the day and progress so far:
Fundamental question for us now is where have we found God in this congress? We must take time for self and reflect on our experiences and the grace of meeting one another. We were urged to listen with ’the third ear’ ie. To listen behind the word/information received to where God is moving and making Himself known.
Let the Spirit bring to the surface what is being said and seen. What are the means and ways of cherishing the gifts of the last few days?
Plans of Action:
We had shared concrete experiences and had a few new ideas of what we could do back home. As provinces we are spread throughout the world. There are common features and there are differences. There is a diversity that can enrich. We can share charisms. All generations are represented here. We remember too that some provinces could not send delegates. The workshops of worldwide situations show a lot of diversity AND common thinking. The charism of Augustine is present in them all.
We came together for a better world. The laity often claim the right to participate. Today we have the chance of a new way/new status of working within the order. How can we co-
operate with laity throughout the order? Questions arise:
1. Do we see it as useful to organize within a structure of lay Augustinians rather than continuing in separate organisations?
2. Do we see it as possible? (okay to desire, but!)
3. What purpose or goal do we see for this structure? what would be the first steps? what benefits?
4. How do we begin?
5. Do we feel strong enough to invite others ‘to come see’?
We must look on the personal level - how do I see this process affecting me and how could I involve myself?How then could my province be involved?
The presentations gave us much to think about, pray about and implement. One way forward for all would be to make use of interactive technology - web site/a basic internet umbrella. The idea “laity” is vast and yet people tend to think of their parish, their house. How do we market the idea of a confederation?
THE INITIATIVE HAS TO COME FROM THE LAITY - can’t be friar dependent. AT THIS POINT EACH PROVINCE GROUP went into a huddle to discuss the 5 questions and vote. ALL came back and answered YES to the first question. Allowing for differences in culture and identity, Yes was the answer to question 2. The idea of national, continental and then world congresses was mooted by many. The seven year gap was considered too great and many provinces suggested 3 years instead. Basic agreement on provinces sharing experiences, interchanging ideas and enriching each other in so doing was a clear answer to 3. The problem of ‘structure’ drew forth many ideas. Time was spent on frequency of meetings, how delegates would be chosen and how to overcome geographical dispersion, how to draw up statutes etc. We were called on to be concrete.
world-region groups - ours was Ireland, Netherlands, Germany and UK. There were six groups. Africa was notable in its absence. Each group - laity only - were
asked to bring concrete conclusions to a plenary session. Our group sidetracked.
Australia/Philippines, Malta and Italy plus North America came back with the idea of delegates to the General Chapter. These varied only in numbers. This was no longer thought to be daring. The mood of the Congress grasped the idea. Delegates went off once more in their regional groups to elect TWO delegates per region. Ours came from Ireland and Holland. I think this reflected their greater preparation and awareness of the bigger Augustinian picture. The Irish delegate works full time in Orlagh Retreat Centre. The Dutch man is well versed and long involved in their set up. Two delegates for Africa will be added to the 12 elected and shown to the Congress.
Conclusions:
1. International commission of 14 delegates.
2. A web base will be set up. (e-mail addresses of all at the congress were exchanged))
3. There will be representatives for all levels
4. For the General Chapter there would be a juridical representation of the world-wide structure.
5. Economic resources would be needed from the Order at first to ensure continuity of this process. We concluded the congress with our Eucharist in St. Monicas. ( I thanked the Lord additionally for placing me clad in vestments at 40 centigrade under the air-conditioner.)
The following morning the English Group fortified with some from Ireland and Australia celebrated a mass of thanksgiving at 07:00 in St. Peter’s at the altar of St. Rita! Thankfully the return journey was easier than the outward with only a hours delay at Ciampino. It had been a great experience for all.
Fr Bernard Rolls OSA Prior.
Clare Priory, Suffolk, England.
