Leave space for the Other
Posted by Massimo Camisasca on 2 March 2010 ·
A few days ago we began Lent.
I want to share some reflections with you that have been with me during these days, and that I have already put before the seminarians.
Lent invites us to leave behind the image we have of ourselves, to encounter God and to be able to find our I in him. It is he who opens wide the true dimensions of our personality. It is he who teaches us what the good would be for our lives, and what are the paths to reach it. Of course, in this transition we have the impression of dying. Fr. Giussani commented countless times on this experience of mortification as being like death. It seems like you have to leave everything.
Sacrifice is to leave space for the Other. To let the Other occupy a space in my life, to gradually enter my life until he fills it completely, until he becomes my I: it is no longer I who live, but Christ lives in me (Gal 2,20). Sacrifice is to leave space for Christ. It is the Passover, the passage from the apparent to the real, from the devil to God, from the I as the meaning of everything to God as the meaning of everything.
The purpose of Lent is not mortification, but that each person would find himself: the one who loses himself, finds himself. Sacrifice is the path which is necessary for our nature, which is inclined to evil and division, to be able to discover its identity.
But it is not a sudden passage. It requires much time. The common meaning of sacrifice, which is by no means trivial, is suffering. Why do we think of these two words as strongly connected? Why does making a sacrifice cause us to suffer? Because it involves a change. It is a sacrifice, because it is the passage to a greater good in which we do not yet fully perceive the light. But God guides us and fills us with consolation.
In the eleventh chapter of The City of God, St. Augustine says that the one sacrifice is communion. The one sacrifice is the passage to communion, to be able to say: “you are my I.” The one sacrifice, therefore, is love. It is the great revolution introduced into the world’s history first by the prophets, and then by Jesus. His love makes possible every sacrifice to affirm the other, even the sacrifice of one’s life. This is why the Church identifies virgins and martyrs with the highest form of love, because virginity and martyrdom testify that the greatest joy in life is to affirm the other, to affirm that everything is the other.
The little Lenten sacrifices we did as children made no sense except from this perspective: to affirm the fact that the other is everything. Likewise, the sacrifices that the Church invites us to live during this time of Lent, such as fasting, almsgiving and prayer, are not a renunciation, but an affirmation. In this sense sacrifice is an anticipation of the Resurrection.
Sacrifice, then, is the path to communion, it is the space we open to the Beloved. It is also true that in the supreme moment in the history of the world, sacrifice and communion are two words that indicate the same reality: the Eucharist. In the Eucharist we come to perceive that sacrifice is already communion, it is already everything, because sacrifice is to make space for the Other, and this is already everything.
(Letter sent to the priests of the Fraternity of St. Charles, February 2010)
in the photo: Way of the Cross in Siberia