com March / 2006 Communicating experience The decisive question of education Notes from a conversation of Don Julian Carrón

with a group of teachers of Commu nion and Liberation Elena Ugolini. The idea of this meeting came after the House managers of La Thui le: we were all affected by the proposal that we've done and the idea that the a im of education is to help us discover the "Something" in all things, help to di scover the heart of everything. Here are the people in the center of Cle, follow ing Gs throughout Italy, and those that follow the experience of the Grail, peop le who give their lives for their students. The theme of the dialogue is how eve ryone can be helped to live the job we do and what path you pointed out to us: " This is education! Jesus came into the world, became man, drew us to himself, no t to keep us tied to itself, but to open ourselves, to lead them to the Father ( ...) so that He might bring us to the Father, the vanishing point that makes us breathing in any situation 1. Many questions we have not prepared anything, we s hould all be prepared. Julian Carron. What is interesting perspective, especiall y if time is not "prepared" in the sense that is not predetermined. Milan, January 29, 2006 © Società Cooperativa Editoriale Nuovo Mondo Via Porpora, 127 - 20131 Milan. Tra ck-Litterae Communionis Director: Alberto Savorani Intervention. I teach in a class of Science in Prato. I started the year very im pressed by this text: Something inside something. It seems to me - I teach Itali an and Latin - that help children discover this "something" is not simply a text from teaching literature and teaching Latin: I need an identification with the texts and what they teach . This echoes what he said Giussani Christmas in the t ext: "The mission is (...) empathy with others (...) to this identification with Christ that I am" 2. That got me back on track, even if the feeling persists th at this identification is basically impossible, because what I think is always i n the middle. In my school, where he taught for seven years and I have the same 1 Carrón. Thank you, because this is an absolutely crucial. I do not know if you u nderstand what is at stake. She realizes that, after all, what can pass on to ch ildren - and is already very much - is its identification with the texts. Us, th at we send only our experience, the ineffable and full vibration to things, pers ons or texts, which we live. But this seems impossible, because, it says very we ll what he thinks is still in the middle is as if, at some point, one realized t hat between the self and the text (as between the self the other) is half of a w all that prevents the text (or another) the hit. Why does this happen? Because w e are not an ego abstract, we have an ego center, who has a whole set of preconc eptions. So one wonders: "But that's what I have before, for example, this text really touches me?". The problem affected me closely when I was a professor of S acred Scripture, a text - I agree pretty important, so I had to think hard. All the path of modernity than the Holy Scripture has been characterized by this pro blem, especially since the Protestant challenge. I do a quick summary, because I 'm interested in helping to understand the problem as touches all of which the m ajority may not even realize. The Church has always said that we needed to appro ach the Scripture in the context of tradition. At one point, it is an absolute n ovum "sola Scriptura", that Luther says that the only way to approach the Script ures, the Bible is the pure text, because the tradition can not convey the truth

, being sinners, not we can not succeed in passing. Where has been the beauty of origin, freshness of origin? Only in Scripture, because the inspiration of the Holy Spirit, the sacred authors have been able to convey in text what Jesus had lived and testified. Any attempt of modernity is at stake here. Luther initially thought that this was enough, sola scriptura, claritas Scripturae, to allow eac h to the individual, to enter into direct and immediate relationship with the be auty of 2 / March / 2006 class of five, is also a landmark in many ways, but I always like a big wound, b ecause it seems that there is a lack of empathy with others - as if all that I s till remain in the middle - and identification with Christ. Scripture. Did not realize that when he read the Scriptures,€he read it in the g roove and in the context of tradition, such as accepting the great councils of t he fourth century: Nicaea, Chalcedon, etc.. Now when you switch from the Reforma tion to the Enlightenment, that sola scriptura becomes one ratio. We are, in fac t, in the climate of rationalism, reason becomes the measure, and everyone is tr ying to approach the Scriptures with this new policy, reason as a measure. "We d o not need anything, we have one last factor: the reason." Only a method born of 'this' is then considered reason enough for scientific grasp what really happen ed is the origin of the Christian, without the influence of tradition - since th e tradition was made by Christians, who really sent what they had in mind -. If the only recognized authority becomes the reason why as a measure, we can only a ccept what comes from a method set according to this concept of reason. So, with all methods literary, philological, archaeological, etc.., Efforts to control t he influence of tradition and really get to the text. Appear historically at thi s point anyone trying to write the life of Jesus according to this new concept o f reason and the historical-critical method accordingly. We thus Schweitzer - ci ted in the school community - which makes the guide to all this research. What i t turns out, however, that everyone with the same method that the method had to be "scientific" and "objective", arriving in a different image of Jesus Trying t o avoid subjectivism and achieve an outcome objective is made out of the same se arch without interference of Rome, the Holy Office: the same research must face facts that it is not able to get a picture of Jesus is absolutely scientific and objective. Everyone, by the same method, arrived at different conclusions. This means that what you wanted to check, in fact you can not control, because there is always the person who uses the method and this fund is only available to the subject to determine the method. It is the modern problem of hermeneutics, as y ou know better than me. Hermeneutics is the recognition of the importance of the subject to relate to the text can not be separated from the subject in relation ship to the text, the presence of the subject is unavoidable. Here then is the q uestion posed to her at the beginning: if I can not eliminate - because I belong to a tradition, because the person who uses the method belongs to a tradition, so that a whole series of things that determine his way of relating t o the text - when I read Scripture, I read just something that I have inside me? I can cross the wall of these preconceptions or, when I read, I find only what' s inside me? It is the problem of the impossibility of which you spoke. When we read Scripture in the morning or when we are silent, we hear something more than what we hear inside ourselves or bottom? Today, we often coarse consequences of this problem, when not properly grasped and addressed. How many times in the Ch urch reads the story of Christmas, the birth of Jesus, a historical event, event and hear about a minute and twenty minutes of solidarity or of poverty? Why? Be cause Christianity has been reduced to ethics. The text actually becomes an excu se to say what was inside. What happened, of which the text realizes, is actuall y an opportunity to talk about something else. Basically, the text as if it were

impossible to reach, as though it were impossible to let it hit, it says what y ou already have in mind. I might have read the text of a Christmas or Hindu text , or the newspaper, the end is the same, because basically say what I had in min d. But it is impossible to get in touch with the text, it's useless. Ratzinger, in a famous article, posed the question: at the end when we hear the Scripture, we hear something outside of ourselves? This is a serious problem, which we refe r to the real issue: as I have influence on the text, the real question is who h as influence on my person so as to open the text. And here we meet again the pro blem of tradition. Without an event that opens this reason, making a hole in the wall and open the right so as to enter it in the event mentioned in the text, w e do not understand. Is it true what he was accused before: it is impossible to empathize with the text, if one does not participate in this event which allows him to experience that later found in the text. In terms of education,€This is c rucial: either we participate in an event that continuously, permanently, opens and reopens each time again - an event which concerns the totality of the self, in order to convey that emotion to another ineffable and total live - or there's nothing to do, send only ourselves and our prejudices. Only by participating in human experience mentioned in the text, I can pass it on. The transmit not only perreading the text, but because there is an event that allows me to experience, wh ich allows me to enter the meaning of the text and understand it. The only possi bility is to have harmony with the text that makes me human understanding, or de plete it, as happens most times, at my size, my prejudices, that in my head. The decisive question then participate in education is an absolutely live, where we talk about what happens, otherwise you can make all the efforts you want, but o nly pass on what you have in mind. I have dwelt a bit ', but it is important to understand this: the majority do not even realize the problem and so has the nee d to participate in a place where we say that recurs again and again. Interventi on. I teach high school government, which in recent years has been overwhelmed b y the various reform efforts. We are now beginning pilot school reform Berlingue r and we changed everything, and then, last year, we became the pilot school Mor atti reform, and now preparing to assume that some will be the new government, w e are removing all references to ' Moratti reform, to be ready for what will hap pen. All these changes have often been faced by my colleagues that there is a cl imate of skepticism, even the impetus of my colleagues left, who had embraced th e reform Berlinguer, when the government fell and saw the political defeat , has become a total disengagement. The idea is not worth the efforts. A colleague of mine always says that but i think that is a school, while in reality is a playg round for young apathetic, so not worth doing something. This is the situation i n which I live and which I have complained many times. My friends have always sa id, 'Are you there, "and I wondered what there was to do, what to do. Furthermor e I happened to teach Italian in a school of communications and marketing, not e ven knowing what they mean those words. I found myself puzzled: "But what are th ey doing here? Do not even know what a marketing strategy, the whole school is b ent only on the economic issue and I do not have nothing to do. " And yet, this has nothing to do made me realize that the basic problem was: who I am. Who am I in this very new and so strange that I have costret3 / March / 2006 ta for a change? I started to take seriously what I had before, I asked who knew more than me, I asked friends, I tried to get to the bottom of what really had before. Have almost become a marketing expert, however I started to do things fo r which I had a taste, and I dragged colleagues and students doing interesting p rojects, at least as a prospect. What I hear? That could not be talking about ma rketing not to mention education and take seriously that piece of reality that w as so foreign to me, I raised the question: "Why?", "Who am I?", "Why teach?" .

The result was that a handful of my colleagues began to read me The risk educati on. Take seriously the reform does this mean? Carrón. Take seriously the reform is to take seriously your self in school, or school becomes your tomb, with or w ithout Berlinguer. In the end, what you told, what was the decisive point? The t enacity to stay, for what you lived with us in the movement. Nobody but the deci sion to save, as has been spared to you: you had to deal with that situation. On e can say, "Nothing to do, I have every reason to leave." You may feel justified in your hallway for a thousand reasons, even deciding something totally unreaso nable (because you are called there). The question is whether the circumstances of your life becomes an opportunity to go to the bottom of yourself, the real. O nly when one opens up this begins to move, his reason begins to move in a manner entirely different. One begins to ask anyone and discover things that become in teresting. Do not accept this challenge is the real loser.€I do not care now the moral aspect, I am interested in fact that one can be in a situation with no op ening to check what is the victory of Christ which passes through its means, whi ch engages him there where he is. Starch is by no means automatic, is not spared us the freedom to accept and decide. Everything must be done in detail the path until you get there, and then one sees that everything in school is because the re are professors who do not surrender, but with a thousand excuses, face what t hey face. This is the challenge for us and for others. The question basically is if he wins in our skepticism we see around or not. The theme of the struggle has been the experience of faith , if anything, today, in reality, allowing us to share the time, whatever the ci rcumstance, or if circumstances are more powerful than Christ, if the impossibil ity of which was mentioned before is more powerful than the power of Christ that we reopen. The challenge is represented only by the school, which is a detail o f life to another will work or illness: that's where we really do the verificati on of who Christ is. This, in all circumstances, has its path and no one can jum p: only if one accepts it, see what you saw, and can watch the kids in front of him with hope in his eyes. But it must be a hope in you. If not you, poor things ! Eventually I hope the students to meet people living hope, because the problem of children is our problem. Intervention. Are of Pesaro and teach high school g overnment. Wonder how to help children to get up to court without stopping to do ? Here is an example. Immediately after the gesture of the Food Bank we have a s chool community. While the boys are all very glad you did, there was an obvious difficulty in giving the reasons for his gesture and said they were glad you did . On the other hand, since I had not have done it, I realized that I missed not having done so, was not less for me because at that time I was judging the act, and I realized that the important thing was not done physically gesture, but jud ge it. I feel very close to judge this word educate, because they help you get a guy to say Christ is the only name that gives an account of all factors of real ity (in the end, the experience of the Food Bank has helped us to up to that nam e), is to help judge. I beg your help on this. The other point concerns the orga nization. In the text Something inside you says something that the event is not an organization. So the organization is not required? Carrón. The jury is trying to compare what we live with all my heart: helping to bring out, then do, becau se they were happy is a start of proceedings. Then, gradually, if we are careful , accompany them, as you said, and one comes up to say your name. The issue is t hat your name must-see inside 4 / March / 2006 who have no experience, not as an addition. Otherwise it is a dualism. How can w e help? We help you only if we do not allow them to tell something that happened without going to trial. Many times the kids just tell, that is still the first part of what we call experience: they did the test. But if you do not get to cou rt do not learn. Our attempt is intended to ensure that get to court for them to

become increasingly familiar. We need an adult who constantly push in that dire ction. Secondly, the organization itself is not opposed to the event, because in a certain way all that we live more or less an order. The question is how one l ives within this organization. The school is an organization: the question is ho w one is alive within the organization, ie, whether he is experiencing a first e vent taking place, which is what allows him to live there and can get others inv olved, or not . Without this, the organization won at the expense of the event. Intervention. She first said she had not missed because it was important to the proceedings. We say that is needed to understand ... Carrón. I guess that did no t seek a justification for nonfare I imagine that it was unable to attend. In th is sense, we can not justify not-doing, because obviously if one shall not do, w hich is the possibility of having our own experience of things, it is difficult to accompany the boys. One-off fine, but if the guys see that we look at the bul ls from sitting, sitting on a chair,€capita is not the best. Intervention. I com e from Rome. I would like to tell something that happened to me recently. During the winter holidays of Gs there was a perfect day. Morning beautiful, beautiful afternoon, evening, definitely the best in ten years. Yet the night I went to b ed with a deep sadness, almost a shock. I felt that there was a discordant note and could not understand what it was, because we never really had a most beautif ul day and the boys were all delighted. Teachers from the dialogue between us an d some things that I reread that night, I realized that the thing was missing was the fact that I basically did not believe that Christ was really present. I was tense all the details that go well, but one thing I do not give, and not give up, there was almost an immediate consequence, that the boys had t o convince them, as I had to explain their thinking, and not introduce a that su rprised me too. This exceeded the guys on all sides. When I realized this, my wh ole life has changed, even after the return to Rome. The reality is once again d ramatic, whereas before it was smooth, without handles. It seems trivial, but I realized that, ultimately, until then did not believe it until the end: the face of the students is dramatic because Christ is truly present. I wanted to know i f this discovery, which seems obvious, because we always say it is what you mean when you say that Father Giussani wins dualism and that if we are not starting from this setback, his legacy is a feeling. Carrón. You can spend a day and win the dual, if you are not out of sadness that, in the name of an organization tha t might have been perfect, if you are not outside the self. This is what you all owed one false note, the sadness on a day like this, and was the starting point in your experience to take a step, to experience the victory over dualism. The d ualism was won thanks to the fact that you could not avoid admitting that what h e had experienced was not out of sadness: this introduces a dynamic that, if one is honest, comes up to where you came. I always say, it was crucial for me to d eal with reality, with all that happens, even with what was missing, because thi s is the possibility of a breakthrough. The problem is not wrong, but fair with what comes out of experience, not make out what is apparent in the experience. T he real work is the work inside the work is the work we do with ourselves in wha t we do. Then, we will continue with all the difficulties we have now, but every time we're most excited about what we do, despite all the troubles of the trail , because we will see victory on the dualism in reality. Every time we understan d more, we will be unable to be with ourselves in all circumstances. This is wha t allows you to make a journey and that's what basically you communicate to your students. 5 / March / 2006 Intervention. I come from Pesaro. I wanted to say that being with the boys of Gs , the risk that strikes me feel so much time together becomes a value in itself, that is the reason for their unity in their interests not as if, in the example of flowers you have repeated, saying that a bunch of flowers is very beautiful,

but you never ask who sent him. On the other hand, with some adult friends is t he reverse: the theme of unity is very clear in theory, namely the presence of J esus is affirmed, but in being with some burning questions or are not very perso nal touch, as if the nodes being off more personal relationship, and if one trie s to make them subject, there is an immediate withdrawal. I must say that before this, I sometimes I chose not to insist, when I saw that people were drawn back in front of decisive questions, I pulled back too. Since I'm talking about peop le that are friendly, it will not let me quiet, because I feel that my being in certain relationships is inadequate. I wanted to help. Carrón. You can pull back all you want, but you can not draw back from yourself. You must decide on you. If others are thrown from the bridge, what do you do, to go back? You need to de cide on this. It does not mean that you seek to impose anything to anyone, even though others will require silence about certain things, or prevent certain thin gs that you should live. If others do not agree, you can not let pass the time, losing time of life you have to decide now, in this, the real your relationship with the Mystery. I give to others all the time they need, but meanwhile go ahea d: "If you come, come,€Otherwise arrangiatevi 'in the sense that the way that I can help you live before them. The locations you mentioned, one that reduces and one that says Jesus, but basically it does outside, are burned only exposing th emselves, being themselves, not pulling back. The issue is an experience of free dom in the real, beyond what others may say, an experience that you see, is a ve ry good low. Intervention. I teach in a state vocational school. I realize that the more it goes on the road, plus the issue of education you dizzy appearance o f significant risk. Indeed, it turns out is the way God converts to Him in His p resence as mystery, and not our plan. One aspect that is causing me recently that this question involves, as I believe education is the risk, a "pierce" the tone in which one perceives things to bring out the reality, then the truth, bec ause only the emergence of reality as I can awaken the objective of true curiosi ty. I suddenly felt drawn to this because, after so many years I had the ultimat e responsibility of Gs, I found myself flanked by another person and I realized that, while motivated by good intentions, we risk everything so keep in hand fro m slipping into a deception that translates into attitudes, formulas, methods. F ortunately God in His mercy God continues to be the question I wanted to ask is this "pierce" the accent: it is also clear that one can not live fully if it is a suspension or a self-doubt . I was always impressed and surprised that Father Giussani has given to us, has poured his life into ours, to special sensitivity that characterized him, without being slaves to this perception. I realized that if we do not play the consciousness that we have been given and that is not our s, there where God calls us, that's when we give others and ourselves slaves to our temporary perception of reality, our measure whereas the emphasis means pier ce the consciousness of another play into things. This saves and enhances the se lf, otherwise it dries up, you lose the taste of truth, even its otherness. I pl ay according to our conscience Giussani is the only possibility that I will beco me our way for others. Carrón. The only question, as I understand it, is how to get to know what is the conscience of Don Giussani so that this ideology is not "pierce". You can only "pierce" this focus by participating in a place where you can experience that which was experienced Giussani, so that not only transmits concepts Giussani, but that emotion Giussani lived. Benedict XVI in the encyclic al, he says at one point a beautiful thing (that's what we learned from Don Gius sani): "The real novelty of the New Testament lies not in new ideas, but in the figure of Christ, which gives flesh and blood to those concepts - an unprecedent ed realism '3. The news "is not in abstract notions but in acting unpredictable and in some sense unprecedented act of God This God now takes on dramatic form6 / March / 2006 matic that in Jesus Christ, God himself who goes in the "lost sheep", the suffer

ing and lost humanity "4. The question is this: you too, this setting Giussani c an not pass it as an abstract notion, but to share his own experience which he i ntroduced us, so however that this experience would not be the same if you had n ot participated in the her. I always reminded of those words that Don Giussani s ays in a coffee with friends: "A look that gives shape to the eye" 5. We have me t with a gaze: the gaze of Christ that has shaped the look of Don Giussani. The issue is that this gaze met Giussani must give shape to our eyes, so that people , meeting with him, meet his gaze which Giussani introduced us. That can not hap pen as you said a suspension, there can not be there, otherwise transmit anythin g. Jesus is the one who brought this dramatic moment. "We do not just statically receiving the incarnate Logos, we do not receive Christianity as a speech, we e nter into the dynamic of his self-giving" 6. In giving of Christ, we are being i nvolved, perhaps in Don Giussani we have been involved, we do not see things fro m the outside, but participated in the event that generates our ego, we are "tak en." It's all here: we at one point we were caught by something else,€"Taken fro m this presence, from what has happened, the presence of what has happened" 7. I t is not a suspension, is being taken from something else and to be taken, this must be something present, real: no appeal may, if this is not an event. Who say s this is abstract, not understood, because this way the Mystery identifies with our anything, this "love", says Giussani, "is a million times sharper, more pen etrating the embrace of a man to his woman. " Other than the abstract, other tha n suspension, is involved in his donation, as the Pope says, "These things are n ot understood by reasoning, but looking at the words that summarize the experien ce," 8. It is looking at the experience we understand the words. Returning to th e question of the beginning, not arguing with the games of my thoughts, but part icipating in the experience and looking at this experience, I understand the wor ds, "Looking at the words that summarize the experience you want to mention. (.. .) We have to look that word - tenderness - in the consciousness of this identity between me and you, you with me, rather, within t he consciousness of this event that was installed in me this "You who are my '" 9. Participate in what we said Giussani is involved in this, if they remain only words, words betray us with what we met with Don Giussani because we do what Pr otestants have with Scripture: Words, words, words . Should participate in what they say the words, because they say the words is an event that was installed in me. This is the only way to convey what we say, school and everywhere. Without this, first of all not breathing in a situation and then not moving. Instead, th is allows us an opening at 360 degrees to any move, others or our own, without f ear, without preconceptions or schematics, because everything becomes an occasio n for verification. One who lives the experience of this event can go anywhere, because all the darkness around can not take out the light he has inside. That's the question: education is just one forward "that took office in us, that" You who are me "." Other measures that slaves! Intervention. Varese and technique ar e taught to betray. The school is right there, where there is the famous forest. I wanted to tell two things and ask two questions. The first thing that strikes me in my educational experience is that the desire of my students is exactly li ke mine and every one of them waits until the completion exactly like me. Nobody , not even the most disinterested, the more distracted, which I can not say that . Every day I have some feedback. This year I risked more. I brought them to par ticipate in the Food Bank's gesture to me, and their trial came out. They said: "It was nice, because living with an ideal time gives a satisfaction, a utility, we had never experienced." I invited them to come to Brescia to see the exhibit ion of Van Gogh, with my friends of the fraternity, and showed the surprise for a friend. "It's obvious that you are friends forever." It is clear that we encou ntered something for everyone. You can not measure: "It's for me, but not for hi m, for me, but not for them." It seems to me that there is sufficient awareness of this. I ask: how not to lose sight of this horizon and this responsibility, w hich is the total? The second thing. Back from winter vacation we made a haul. T he interventions were amazing. Many

7 / March / 2006 Carrón. Two very brief answers. It is true that we are not aware, and this is pa rt of the work we do: we all come across in Christian proclamation, in the tende rness of the mystery that is to say, Madonna moved, that God has watched anythin g of his servant and Giussani, two thousand years later, that the tenderness of Mystery is a thousand times more powerful than the embrace of man to his woman. But we will only become conscious by participating in this event. If there are w ords, we are not dragged. If we do not participate in this event, we can even re alize. This, my friends, is the challenge. The second question is of a similar n ature: how can we keep alive a proposal that is complete? Only if we try to give a response. How can one go to Venice with the children and make a proposal wher e everything has a meaning? If you are looking for is prepared to give a reason for everything, for an awareness he has. Become familiar in this way we ourselve s in the daily is the only way to make a proposal to the boys all-encompassing.€ It means that within us that must be overcome dualism! We do not decide to table what are the important things, but we live ourselves all seeking the real meani ng. This is the challenge. Not that Don Giussani get up in the morning and plan: his was an attitude in real, not "explained" things, lived before us. It is nec essary that we live in front of the kids things that accent comes through us, th rough the human. The news that Christ brought, as it came to us through the huma n being, passing to others through our humanity, namely our ability to respond t o this involvement with us through one of the Mystery that to us. The Pope has a nother Intervention. I am a doctor and teach in a vocational school for dental technici ans in Naples. Before you ask the question I wanted to read the letter that my f ormer student sent me four days ago, from prison where he is now locked. M. live d in the streets of Naples and knew only the law of the road. At night went to s leep by their grandparents, never knew his father and mother abandoned him at ag e three. When fifteen years old, while attending the first year of a vocational school in Naples, where he had failed the year before, he was arrested as an acc omplice in a robbery of an uncle. Is placed under house arrest with the opportun ity to attend school. The juvenile court speaking with the school to find a plac e of education for the boy. The principal, who does not know the experience of m ovement, reported hearsay that exists in the historical center of Naples, a plac e frequented by many students of his institution and where, without knowing why, all those who frequent this place are happy to go. The judge then contact me te lling me briefly the story of M. and asks me if I can take care of this boy, mak ing him attend our center. Call M. when for the first time and he feels at home. From that day there is a meeting where M. is not present. After about three mon ths we attended, he asks if he can participate in the Spiritual Exercises of Gs, but there is a big problem that can not get away from Naples, being on probatio n. The court, recognizing the obvious progress made by the boy, making him the r ewards come with us to Rimini. In those years, including eight thousand children , was the only probation. After the closing of school for fear that it could aga in be lost on the road, ask him to share with me all summer. After four years at tending Gs, can take the professional maturity. He enrolled at the university an d everything seems to go well. M. Instead, in a moment of difficulty, has again problems with the law and is arrested. This time, it is of age is detained in a prison for adults. From this dramatic place I wrote this letter: "Dear Prof., th is writer is your former student, who did not 8 / March / 2006 may be summarized thus: "The holiday was beautiful and true, because everything

I was asked why he had a clear and hugged all day and all reality. Normally, lif e is rather fragmented, so there is a time for prayer, a time for community, a t ime for the holiday, a time for the girlfriend, maybe to make parties and get dr unk and everything seems there ' enter. The consequence of fragmentation is that one ends up not estimate our experience as something that applies to all life, all-encompassing. Again, then: how keep alive a proposal that is complete, all-e ncompassing, never content to have the boys to live there maybe some time togeth er? genial expression, "Even in the subsequent history of the Church the Lord has no t been absent: again and again he comes through men in whom he shines' 10. The q uestion is whether He shines through us. missed a great and reputable friend brings and will forever in his heart. I was locked up in these four walls for me now are the real hell. Three months are loc ked up in this place where all things seem to be there. What gives me strength a nd faith, which, I swear, I never missed. In fact, when I am very sad, for we ca n do it, I just think our friendship, the wonderful moments spent together with all our friends from home. Every night I'm reciting a prayer and do not pretend that these four lines are falling tears of sorrow and joy that I can not really hold. What sustains me is the strength of heart that takes in all people dear to his death. Although at this time are not free,€I can tell you all the love you sent me in Communion and Liberation will always be inside me. I thank God that i t is now possible for me to write these things even if the world considers me a little more than a criminal. I thank the Lord for welcoming me into his arms and I can feel loved by their faces that precise with their appearances they sent m e the eternal joys. You can not imagine how I miss the good times experienced in class where everyone and everything corresponded to my heart. With this letter I want to say that my wishes are so many beautiful and have not changed inside m e, but, rather, my imprisonment strengthened my desire to be happy to radically change my life. I could forget everything in my life, but what I can never forge t is, in a meeting here, one that says: "Love really who says to the other you c an not die". " My question is very simple: what this calls to my heart? Carrón. You tell me. To what you ask? Backlash that you got from that? Do not think you answer me. Intervention. I think it is something from another world. It's so hug e, that wonder what I ask? Carrón. You've heard what you asked? Intervention. I first heard the gratitude of belonging Carrón. Must continually look something like this, let strike. As Giussani says: do not learn "thinking, but looking at the words that summarize the experience. " When we say that the meeting is a point of no return, which is not something s entimental, but an opinion, not telling stories. More and more we go forward in life we see that this meeting is not reduced, but becomes evident. This letter s hows what is the single focus of Christ's truth: one can do what he wants, but i f you forget. Then there is the loyalty with that event, which remains an open q uestion. But the real question is: who is Christ, that once one experiences it, touches the coat, can not forget it? The decisive question is this: Who is Chris t? It is the hope for him and for all. Intervention. I teach in a middle school. The guys with whom I deal are small, but when I do them the proposal are immedi ately affected and adhere. After a while, 'it is as if affievolisse this accessi on. This experience raises questions to which I wish to be helped. The first: I' m thinking that tie them to me and not something else, because if you get bored means that they come across something done and not something that corresponds to the heart. Evidently, and the agenda today is an opinion about me, how I am res ponding to Christ when I'm with them. The second issue is that when it is so, it becomes important things to do and say, of course, always raising the level, be cause if not the experience of Christ that you are doing, then you must always s urprise them with special effects and this becomes frightening, because the worl d has many more weapons than we do from this point of view. The third issue is t hat it often happens that that means there is a temptation to reduce the occurre

nce of Christ to a pattern. I read about a piece of "Viterbo" I was very impress ed, to be helped to understand more. Giussani said: "The movement was born of a presence that was necessary and brought to life the challenge of a promise to fo llow. But then we have given continuity to the beginning of speeches and initiat ives, meetings and things to do. Did not we entrusted our lives, 9 / March / 2006 black to something so big. I have not fully understood, but I am grateful, becau se it's another world. Carrón. This we read every day, because everything is there. Intervention. The t hing that helps me not to stop this is the unit with people ... Carrón. The only thing that stops you is' try each day the faces of the saints, "ie those who ar e where they are, we wake up constantly. This is the only hope, because through those in which he shines, we participate in the event of Christ and therefore we can for the event in which we are involved, to become a presence and not just a set of tasks. That does not make us fear that weaken their adherence to the pro posal after a while, because they are poor like us and need in continuation of a stable proposal. Look at those smiles must make the mom to wake the child's fir st smile! The baby you the cause for an ego that has this capacity for tendernes s. The question is whether we, just for being involved in the tenderness of Myst ery, we can live like this, involved in the lives of children,€until, to keep th e image, wakes the child's smile. This means that we share the same passion that brought Christ to become flesh and blood. We can wait all the time because righ t now we have everything we need to live and be happy, we can expect some, witho ut special effects: no more special effect of this presence that sets in motion more than ever the drama of the self. That's what I witnessed Don Giussani and s truck me in rereading the Pope's homily at the funeral when he said that Father Giussani (that's what you said now) 'did not seek to bind people to himself, but Christ and thus has won the hearts. " The evaluation criteria for it is the hea rt and we will not be content with the special effects do not hinder the other t ying ourselves, but the One that corresponds to their heart, and then we decide we do not, even with special effects: is that the heart recognizes as appropriat e. (Some songs are published on the Tracks-Litterae Communionis, No. 3, March 2006) J. Carrón, Something inside something extra to Litterae Communionis Tracks, No 8 September 2005, p. 24. 2 L Giussani, "The Christmas mystery of God's tenderness , Litterae Communionis - Traces, n. 11 December 2005, p. 4. 3 Benedict XVI, Deus Caritas Est, 12. 4 Ibid. 5 See L. Giussani, A coffee company, Rizzoli 2004, pp. 63-64. 6 Benedict XVI, Deus ..., op. cit., 13. 7 L. Giussani, "Christmas ..., o p. cit. p. 4. 8 Ibid. 9 Ibid. 10 Benedict XVI, Deus ..., op. cit., 17. 11 L. Giu ssani, risk education, Six 1995, p. 63. 1 10 / March / 2006 so that the beginning very soon ceased to be truth offered to our person and is now starting an association, a fact on which the blame of their work and which r equire the resolution of things 11. Notes