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The “inter” community does not have to share histories, it has to share
feelings because this is, truly, what communicates the connection point
of each generation and culture with the others.
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The “inter” religious life is not governed by the principle of justice
which is most unfair that consists in “the same thing for everybody”,
but to each one what he needs according to our dependencies that we
want to express.
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The community oxygenation is possible whenever we are conscious
of our age. Wanting to do as if anything goes, or is useless or is not
important is to be conditioning the real possibilities of what we call
community.
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The inter thing is not a signature to be given or approved. It is the
reality in which consecration is embodied. It is also the real possibility
of what is given in the future, above all, when older people are not
slaves of the past.
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Being a “inter” community is embracing the present. There is no need
to be afraid of different accents, needs or sins. Only from the founding
experience of encounter and reconciliation, our congregations can
mean something in this fragmented social context.
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For the “inter” community to exist, there must be open minds, which
is a sign of vocation. It continues being ambiguous that we apparently
offer an open and free life of the vocational pastoral proposals and these
are transformed into ties, conditionings and prices as we live together
in community. In reality, the weakest aspect of our religious life lies
on the runways of hosts that do not lighten the community rhythms,
nor overcome the temptation of “creating processes”... The actual
community situation is depending, largely, on the style of pastoral of vocations which is more proactive than vital.
10.Finally. This era needs clarity and that we spend time on what needs
more time and that we make relative some efforts that more than generate
life today, are wearing us out. The pedagogical and therapeutic task of
the “inter” community has three fronts: one is the encounter with God
(silence, contemplation and interiority), the community does not grow
neither with dynamics, nor with exercises of apparent understanding
of the reality, but with God lived in this time; two, the translation of
our community to this reality, above all, to the wounded by life. And
three, recreate an aesthetic of fragility and poverty. I believe that we
need these three principles, all ages and cultures need them, they unite
us and above all also provide us with missionary life that now seems
threatened.
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