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In the following year, the family moved to Mainz, for business reasons. In their new situation, Italian was always spoken at home, and he retained a lifelong nostalgia for Italy and things Italian. His father introduced him to Dante, and his mother never really left Italy behind, visiting her home place annually, sometimes accompanied by one or other of her four sons.

His Letters from Lake Como dwelt on the landscape, life and culture of the area as a living setting in which almost physically to confront contemporary civilisation; a constructive if wistful confrontation with what disquieted him. The Italian homeland drew his gaze, as to a place where nature and art were still at one with each another.

In , in a memoir, he mused that he had been very much aware of Europe from the very beginning: Europe, a reality which was hardly ever mentioned at the time, but which he was experiencing with trepidation, for Europe had its weaknesses, as many another great civilisation had as the only possible basis of his own existence.

When he won the Erasmus prize in , three years before his death, the citation praised his extraordinary contribution to the European spirit and hailed him as one of the greatest Europeans of the age. In this affinity the two are intimate others, even if in tension. This tension in affinity is itself double.

It can be a source of conflict: either the priest or philosopher might treat its intimate other as a rival, potentially hostile, if not subordinate to its own claim to pre-eminence. It might also be a source of fruitfulness: thought can keep fidelity alert, while fidelity can keep thought poised on a path of discernment.

There is distance between the opposites and they do not collapse into one another, but still enter into dialogue with one another. Oppositions can participate mutually and lead to a genuine synthesis, while contradictions have nothing in common with one another. This implies that many phenomena which are regarded as autonomous and complete, are actually complementary. He offers the example of the concept, which is usually portrayed as an autonomous phenomenon, but which actually is an opposite pole to the experience of reality.

The liturgy condenses into prayer the entire body of religious truth. He offers an overview of the rather demanding scope of Christian public prayer: 7. It must be closely related to actuality and not afraid to call things by their names. In prayer we must find our entire life over again. On the other hand, it must be rich in ideas and powerful images, and speak a developed but restrained language; its construction must be clear and obvious to the simple man, stimulating and refreshing to the man of culture.

It must be intimately blended with an erudition which is in nowise obtrusive, but which is rooted in breadth of spiritual outlook and in inward restraint of thought, volition and emotion.

And that is precisely the way in which the prayer of the liturgy has been formed. He wrote descriptively, influenced by phenomenologists of religion such as Otto and Scheler, and he pointed to patterns of the spiritual life which emerged in the liturgy.

Here the great human realities of flesh and spirit, individual and community, freedom and rigour, often opposed to one another, are given a space where they dwell in unison and enrich the interior life.

He read The Spirit of the Liturgy as a theology student, and the little book opened his eyes to the liturgy as the animating centre of the Church, the very centre of the Christian life. An inner world of immeasurable breadth and depth has created for itself so rich and ample an expression, at one and the same time so lucid 11 Before Mass trans.

Grace Branham; Dublin: Veritas, The liturgy is emotion, but it is emotion under the strictest control. The liturgy has perfected a masterly instrument which has made it possible for us to express our inner life in all its fullness and depth, without divulging our secrets-secretum meum mihi. Each of them is a miracle of compression, in which the depths of the spiritual life are touched upon in a couple of well-balanced phrases, which manage to touch the heart of devotion without ever straying into sentimentality.

The Collect prayer for the twenty-seventh week of the year is an example: Almighty, ever-living God, who in the abundance of your kindness surpass the merits and the desires of those who entreat you, pour out your mercy on us: to pardon what conscience dreads, and give what prayer does not dare to ask.

In a seminar in Guardini claimed that the action of the farmer in his field, stopping his ploughing to say the Angelus, was also liturgical, a view echoed, many years later, by Paul VI among many others. Guardini felt that liturgy involved the objective, shared meaning to which we have alluded above, but also the reception of this faith in individual spiritual life. He concluded that Casel and his colleagues did not share his interest in promoting liturgical renewal among those who lived beyond the confines of the monastery life In some places changed social conditions hinder its recitation, but in many other parts every effort should be made to maintain and promote this pious custom and at least the recitation of three Aves.

The Angelus "over the centuries has conserved its value and freshness with its simple structure, biblical character, [ Eliot, Little Gidding, I. Von Schwecking; London: Longmans Green: Gerl-Falkowitz Romano Guardini, pp. The liturgy is at the heart of the Church and coincides with the rule of her faith. In her, too, the Gegensatzlehre rule of opposition is to be found at work, for she is a living, concrete being, which, for Guardini, was actually awakening in souls. Many famous conversion accounts stress the individual journey through doubt, uncertainty and hesitation, but Guardini points further.

The question of holding on or letting go is decided ultimately not before God, but before the Church. Guardini was convinced that thinking in harmony with the Church leads to freedom.

If by open-mindedness we mean the intellectual outlook which sees and values all objects as they really are, the Church can claim this description, because in [the] face of the superabundant wealth of human experience she occupies the sole perfectly stable, clear and determined position. Both the wealth and the fixity enter into the Catholic mind.

One term of a contradiction precludes the other--good and bad, yes and no, for example, exclude each other. Every living thing, however, is a unity of contrasts which are differentiated from each other, yet postulate each other.

The translation is provided by Aaron Pidel S. I hope to explain this point thoroughly in another book. The Church was presented as something living, which we do not simply join in an external manner, if we wish, but welling up within us by the power of the Holy Spirit conferred at baptism.

But we must not forget the other image which the Lord himself contributed to Christian thought when he spoke of the edifice that he would build upon the rock…. There is in her a constant activity and also an abiding sameness.

The book in question Der Gegensatz , was written in see footnote 5. Kuehn; Chicago: LTP, , p. But we have just as great need of others to live the ordinary form of life heroically. The believer no longer stands with his faith amid the concrete, actual world, and he no longer rediscovers that world in his faith.

The ordinary rule of life is that in which the natural and supernatural values and demands are brought into an harmonious balance. The extraordinary rule of life is that in which even in the external conduct of life everything is directed immediately to the supernatural. The former commanded; the latter counselled. It is a mistake to think that, because we have here no lasting city Therefore, to respond to their vocation, the lay faithful must see their daily activities as an occasion to join 25 Freedom, Grace and Destiny trans.

The passage, famously, seeks to achieve unity between rightful God-given autonomy of creation and its consequent dependence on God: Now many of our contemporaries seem to fear that a closer bond between human activity and religion will work against the independence of men, of societies, or of the sciences. If by the autonomy of earthly affairs we mean that created things and societies themselves enjoy their own laws and values which must be gradually 29 John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici , He first began to use the term in cf.

In the Directory for the Ministry and Life of Priests , Priests for the Third Millennium and The priest, pastor and leader of the parish community the Congregation for Clergy has recommended the practice to priests. Such is not merely required by modern man, but harmonizes also with the will of the Creator. For without the Creator the creature would disappear.

For their part, however, all believers of whatever religion always hear his revealing voice in the discourse of creatures. When God is forgotten, however, the creature itself grows unintelligible. How is it possible to confuse things and concepts in such a way? Stella Lange — Chicago: Henry Regnery, , p. According to Rowland, Guardini actually wrote this consideration in , but this cannot be confirmed. Of course He is not I.

Between Him and me there lies an infinite gulf. In , Guardini, beginning a 33 Conscience trans. Guardini continues: The philosophic thought of our day is engaged in breaking the spell of Kant at all points. The moral law is not a law of my ego. But it is so religiously as well. Indeed ultimately it has a strange religious insipidity, which is only to be explained by the fact that Kant was hardly livingly religious at all ibid.

He confided to Paul VI, in , that the only thing which will convince modern people is the unrestricted and uninterrupted message of revelation. Patrick Gorevan 34 Cf. Gerl-Falkowitz, Romano Guardini, pp I have used the translation which appears in Robert Krieg, idem.


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