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The
insistent recurrence of invitation to joy in the Gospels of the last
supper surprises me (John 15,11; 16,20-21; 22.24; 17,13). This is one of
the most recurring themes in the farewell speeches during the last
convivial meeting of Jesus with his disciples; it is almost a
psychological preparation and a loving pedagogy for what was going to
happen and that, however, was not a tragic end but a dutiful passage.
The sadness of the disciples, Jesus assures, will change into joy. In
his intimate confidences Jesus speaks of his joy and assures us of our
own joy. This is a promise, a gift; it is an invitation and an
overcoming, an invitation to fullness. "May my joy be in you and may
your joy be full" 1 It is worthwhile to let
us be instructed by a master who speaks of himself like this and
promises such a joy as this to us.
If we reflect well, we must admit that joy is a
key-word in the Christian lexicon. From the Old Testament, with the joy
of God and man in creation, up to the Apocalypse, with the promise of
joy without shadows, a river full of joy crosses the whole Bible, with
moments of nights and darkness, but with a final victory which settles
everything and anticipates the reasons for hope at every moment.
Everything is said in the pages of the Bible. Joy of God for his
creation so much as, seeping the beauty of the world especially of the
human creature, the pupil of God, the rabbis say, dilates up to the
shedding of a tear for the extreme divine joy and pleasure. Therefore,
joy is interior reality and exterior manifestation.
From the beginning to its end, the Gospel of Luke is
wholly a hymn of joy, such as in the greeting of the angel to Mary
("Rejoice"), in the Magnificat, in the good news announced to the
shepherds: "I announce to you a news of great joy", the
announcement of Jesus in the Synagogue of Nazareth, in the
exultance of his prayer, moved by the Holy Spirit. We can say that the
entire life and preaching of Jesus are a specific evangelion, a
joyful news of the Kingdom. 2
No reason for being happy is missing. They may be
seventy or hundred thousand, as many as we want, like many sources of a
unique kind of water. Perhaps the Christians are not aware of it and do
not witness to such a simple reality as this., so much so as often the
non-believers reprimand them for their sad faces, just as if it were not
true that their faith is a source of happiness. In reality, there are
also reasons to be sad, but they are always relative never definitve,
because Christian hope has already defeated in advance the reasons of a
definitive sadness.
I.
JOY, HAPPINESS, BEATITUDE
Today they often mention the rediscovery of beauty as
expression of a necessary integration with the truth and the goodness,
the two pillars or the two classically transcendent things. I debate to
introduce a forth pillar, that of joy, of happiness and beatitude. Joy
is an intimate desire of every person, a constant not always satisfied
research, the promise of somebody who keeps on inviting us to live in
joy, also amidst trials and persecutions. We must add "God is joy".
Therefore, we need to set on the discovery of the
sources and the course of God’s and man’s joy for a Christianity that
may have the seal of God’s infinitely divine joy, lived and shared.
After all, the great preacher Jesus himself, the Son of God, started the
propaganda of his new message in the Gospel of Matthew with an
invitation to happiness: the page of beatitudes, and a promise of
beatitude. Blessed, therefore, happy, joyful… Sure, not at cheap price,
but by setting upside down the values of joy according to the world,
with an invitation to those who listen to it, namely to the poor and the
unhappy of his and all times.
The Kingdom of God announced by Jesus with divine
pedagogy, carries with itself, as fruit and as yeast, the experience and
the promise of a holy gladness. Jesus lived a joyful experience in his
freedom and sharing of everything. He created the Church of joy, where
the first Christians brought to light above all the joy and simplicity
of their heart; their joy flourished from the heart in the face.
Joy has many components: luminosity of the eyes, open
lightness of countenance, the strength of love expressed in words and
glances, dilation of smile, the wonder of a new and gratifying feeling
that benefits also the arteries, illumines the whole man, who in his
turn diffuses light to others.
Anthropological reflection
Sometimes the smile bursts to become a laughter,
provoked by a commitment, an acute observation, an unforeseeable saying,
a mocking in the most exact sense of the world, a turning around things
to discover the other side of reality, unveiling the sense of certain
ridiculous attitudes, contesting a too much rational and serious way of
seeing things, amplifying the horizons of thought and existence.
No doubt, smile and laughter make good blood, they
say. Joy, smile and good humour are born from a good, meek and deeply
human heart. They are like a creative power, which does not give in to
sadness and limits; like the trial of hope that seeks more reasons and
solutions, sowing gladness; in fact, it is just of the person created to
the image of God to communicate, donate and share. The smile and
laughter ask for truth and sincerity, as well as for bounty and a
somehow harlequin beauty, like that of the clown who, being aware of his
own limits as well as of those of others, snatches away smiles from
children, from adults as well.
However, we must pay attention! The smile and
laughter must not become an unhappy and empty grimace, and the
humour must not exaggerate its tints to the end of becoming the so
called black humour, which soon turns joy into cinder, burying it
into an even deeper sadness. The superficial and morbose humour
scandalises, sowing toxins of malice and malignity in the heart,
upsetting the personal balance and the relation with others. This series
of observations should suffice to make us understand the importance of
joy, smile and good humour; to make us understand how much they are in
syntony with the human and Christian vocation, how they are a gift of
God and an enviable quality, how much they can contribute in changing
the world, starting from transforming the face, the heart, relations and
meetings of persons. However, we know also how much fragile is the
balance and subtle the demarcation between true joy - full of
bounty and beauty, coloured with good humour and with faces transfigured
by a smile-, and how false is the joy that produces grimaces rather than
smiles! That produces black humour, rather than white humour;
that distils bitterness and pessimism, rather than goodness and
Christian optimism.
When we look at our world, in which we find a lot of
sadness and superficial joy, we are pushed to invite the Christians, the
people of joy, of smile and good humour to become apostles of a new
humanistic ministry, that of good humour and of Christian optimism. The
Church needs to become house and school of communion in true joy, as
much human as divine.
However, which place do joy and good humour occupy in
a healthy spirituality? It is not difficult to find beautiful and
suggestive pages on joy at theory level in books and dictionaries of
even spiritual life. We could propose a specific treatise of Biblical
theology of joy, as it has recently been done in two monographic volumes
of the Dictionary of Biblical and patristic spirituality, no. 26
dedicated to the Bible, no. 27 dedicated to the Fathers of the Eastern
and Western Church. 3 Instead of annoying
with an infinite series of Biblical and patristic quotations on joy, its
causes, its sources, we want to offer over here some hints, which allow
us to bring to evidence the joy of God and the human joy, as authentic
experience of spirituality.
The liturgical experience
Many liturgical texts speak of joy, besides the
psalms and canticles, that put feelings more than words on the lips of
the faithful; feelings that moves our heart in the ineffable experience
of the singing, often accompanied by beautiful melodies called
jubilus, such as the Gregorian Alleluia, a way of rejoicing
and of making others rejoice, that rises and falls, rises again and
launches itself, almost like an endless desire. "Joyful light", ("Phos
ilaron", that is "joyful light), a light that produces joy and bliss,
that generates a smile of the heart and of the lips": this is the
beginning of a hymn dedicated to Jesus out of the oldest hymns from the
Byzantine liturgy, which is still sung today at sunset. We must listen
to the old melody sung by our Orthodox brothers in Greece, in order to
experience the true spiritual joy of invocation to Christ, at sunset and
the end of the day. The songs of the old and modern church arouse joy in
the hearts during the liturgical celebrations, such as those, for
instance, remembered by Augustine the moment of his conversion, or by
Paul Claudel, closer to us, on the day of his Baptism at the Notre Dame
of Paris.
The joy of heaven on earth, this is the title of
one out of the first books that Max Thurian dedicated to liturgy lived
with the simplicity of pure hearts. A liturgy, lived by the monks of
Taizé, that has attracted many youths, a liturgy where beauty, bounty
and joy mingle with gestures, icons and songs.
The joy lived in the liturgy is taken to the earth
with the experience of charity so that –according to the beautiful
expression of Chrysostom -, "the earth may become heaven", doing for
Christ what we do for the least of our brothers and sisters. To carry
the joy of Christ to the World, where there is a lot of sadness, is and
ever actual message. For this reason the liturgy, especially that of
Easter night, is full of invitations to joy, starting from the Easter
Preconium, the Exultet, that give the "la" of a joyful and Easter
tonality to Christian life, "Let the choir of angels exult, let the
heavenly assembly exult, let there be a feast all over the Church…".
A wave of bliss crosses the Easter liturgical songs
of the East and the West, as well as the Easter greeting that the
Christians address to one another reciprocally during the Easter season:
"Christ is risen, yes He is truly risen". This joy is renewed and
prolonged every Sunday. The famous sentence of the apostles
specification is well known, "He who is sad on Sundays commits a
sin". The victory of Christ remains is the definitive reason of
Christian joy. The song of the Alleluia is emblematic for the
Christians. The Alleluia is synonymous of joy sung to the Lord: it is
the new song of Easter, the song of the pilgrims towards their
motherland , according to the beautiful expression of Augustine, "Sing
and walk"; pilgrims who share the same joy overflowing with hope, who
encourage one another in their tiring looking ahead, taking one another
by the hand, singing as they walk, and walking as they sing.
4
The Christian journey is truly joyful. A Christian
author of the first centuries, Eusebius from Seleucid, wrote a sentence
that reveals the everlasting value of Christian spirituality, fetched
from the Easter joy, "The resurrection of Jesus has turned the life of
Christians into an unending feast". 5 This
sentence, read by a Taizé monk who was afflicted by cancer and
communicated to Roger Schutz, gave origin to a book, which has had a
good resonance among the young pilgrims of the Taizé community: Let you
feast have no end. 6 "A feast without end",
"a sacred celebration", "a day without sunset": this is how the life of
the Christians who believe in the Resurrection has been defined. Isn’t
it a motive of joy and realism that of listening Origene say that the
Christian is the space of celebration and feast? The Christian must
always consider himself as a temple inhabited by God, even when he sits
at a theatre, because he is the sanctuary of God. 7
Perhaps we must go back to Easter as to an essential
reference point for our Christian joy. The certainty of the resurrection
of Christ is also the certainty of the victory of good over evil, of
love over death: the certainty of the victory of the Father who has
resurrected Jesus and has constituted him Lord. It is the guarantee of
the final victory, but also of the presence of an infinite source of joy
among us and in us.
J. Martin Descalzo, a Spanish author, has written a
juicy booklet entitled The reasons of joy. 70 motives to find
serenity. 8 At the end of the booklet,
he synthesises all his teaching with a consideration on the Easter
season and a series of fundamental reasons starting from the
resurrection of Christ as essential and definitive motives of joy.
Easter is considered as a <<laetissimum spatium>>, a space overflowing
with joy, as Tertullian states, to be celebrated during fifty days, and
then every week.
Gaudete in Domino
Yes, among recent documents of the Magisterium we
have a beautiful document on Christian joy promulgated by Paul VI.
9 It was written by a Pope whose face was rather
sad. Somebody with malice called him "Sad Paul", but they perhaps had
never seen the luminous eyes of the Pope and had never listened to some
words of fire pronounced in given moments. This is what he said in
speaking of the Holy Spirit, in a page considered to be one of the most
beautiful pages on the Paraclete, "He is the animator and sanctifier of
the Church, her divine breath, the wind of his veils, her unifying
principle, her interior source of light and strength, her support and
consolation, her source of charisma and songs, her peace and joy, her
pledge and prelude of blessed and eternal life". This text makes us
rejoice from the depth of our heart and says that joy is not only a gift
of the Spirit, but that the Spirit himself is joy, a source of
everlasting Christian bliss.
Paul VI, in celebrating the jubilee year, wanted to
donate to the Church a manifesto of Christian joy with the Apostolic
Exhortation Gaudete in Domino, on 9th May, 1975. All
that we can say about Christian joy at Biblical and theological level is
written down in a happy synthesis. Joy as a characteristic expression of
human nature; in fact, joy is one out of the human "passions", namely of
those feelings rich in resonance and beauty that are the most beautiful
anthropological patrimony. This joy is not lessened nor obscured by the
contradictions which threaten it and eliminate it, by the thousand
phenomena that oppose difficulties to it. Paul VI proclaims the great
truths of the Bible, the example of holy and joyful martyrs who left
behind their witness of joy and good humour before their executioners,
like Augustine, Francis, Bernard, Dominic, Ignatius, Theresa of Avila,
John of the Cross, John Bosco, Theresa of Lisieux, Maxsimilian Kolbe,
though Francis de Sales and Philip Neri are not present at the roll
call.
In the Catholic Church there is a good theology of
joy rooted in the human psychology itself, in the deepest reasons of
faith, of nature and grace, in the certainties that come from God’s
Fatherhood, from the presence of Christ, from our life destined to
glory, from the thousand joys of life sown along the streets of our day.
These joys make the history of our daily life.
The spiritual experience
Does a particular consideration of joy exist in the
area of spirituality? To be systematic in our considerations we must say
that no Christian life exists that is not full of joy, the joy that is a
fruit of the Spirit. Though often the scholars of spirituality forget to
integrate it in their systematic considerations, the true spiritual
authors place it at the very centre of their testimonies. Today the
theme of joy and feast has come back to be a fashion. . With extreme
regularity, in a period when rigourism and indifference prevail in the
life of the Church, the Holy Spirit arouses a new blowing of theology
and spirituality of joy, a charismatic wave. This happened also during
the past decenniums. When the north wind of secularisation swept away
many things in the Church, the Holy Spirit blew some sirocco of fervour
and simplicity to restore her to the balance. It is enough to think of
what has happened in the Church due to the joyful expressions of the
charismatic renewal. When serious theologians flood the theology with
unending and heavy volumes of theology, the wisdom of the apologists,
fables and narrations become fashionable again.
The theology of joy shines again in the spirituality
of liberation: joy of the poor of JHWH who "quench their thirst from
their own well": it is the wisdom of life that leads to celebrate
joyfully the state of creature, the faith in God the Father, hope,
familiar relation with the Virgin Mary and the Saints, as it happens
among the people of the so called third world, true masters of joy and
of Christian simplicity. Sure, joy is a gift as well as a journey, a
responsibility and a task. Some could lead us back to a kind of
superficiality that would put in danger the seriousness of the cross and
the ontological overcoming of sorrow and of death with the Resurrection
of the Lord. For this reason we cannot forget that true joy arises from
the abyss of the abandonment of Jesus on the Cross, the limit of every
limit. The truest and most authentic joy is born from the generous
embrace of a Crucified and Risen God.
The Saints, men and women of true, tried and
authentic joy, communicators of enthusiasm and hope, are of great
example for us. They are men and women of obscure nights and luminous
days of the daily Christian experience. If its is true, as the well
known document of Vatican II, Gaudium and spes, states in no. 1, that
nothing of what is human is alien from the heart of the disciple of
Christ, how can we remove joy, with its truest feelings and most human
reason, from the vocabulary, the theology and spirituality of Him who
spoke of joy to us and who himself is "our bliss"? 10
Notes
*We rarely find a man who knows how
to connect joy with good humour when speaking of spirituality. This text
is by Jesús Castellano Cervera, a discalced Carmelite, who died all of a
sudden in Rome (15th June 2006). He was very well known and
appreciated. The text remained inedited and was published for the first
time on the thirtieth day of his death by the Osservatore Romano
(July 2006). We consider it as an inspiration proposal; we transmit it
with some modifications and changes.
1. See G. FERRARO, La gioia di
Cristo nel quarto Vangelo, nelle lettere giovannee e nell’Apocalisse,
Libreria Editrice Vaticana, Città del Vaticano 2000.
2. Cf J. CASTELLANO CERVERA, <<Jubilate>>,
in Unità e carismi, 1/2000, 2-4. The
entire number of the magazine is dedicated to the theme of joy.
3. DIZIONARIO DI SPIRITUALITÀ BIBLICA
E PATRISTICA, Gioia-Sofferenza-Persecuzione nella Bibbia, n. 26,
Borla, Roma 2000; IDEM, Gioia-Sofferenza-Persecuzione nei Padri della
Chiesa, n. 27, Borla, Roma 2000.
4. Cf AGOSTINO, Discorso 256
1-3, PL 38, 1191-1193.
5. Omelia pasquale, PG 28,
1081.
6. R. SCHUTZ, La tua festa non
abbia fine, Morcelliana, Brescia 1980.
7. Cf C. L. ROSSETTI, <<Sei
diventato il tempio di Dio>>. Il mistero del tempio e dell’abitazione
divina negli scritti di Origene, Gregoriana, Roma 1998, 143-173.
8. J. MARTIN DESCALZO, Le ragioni
della gioia. 70 motivi per trovare la
serenità, Gribaudi, Torino 1992.
9. Cf M. MANTOVANI, <<Paolo VI,
maestro e testimone della gioia>>, in Unità e carismi, 1/2000,
23-30.
10. Cf l’udienza del mercoledì 29
novembre 1972, in Insegnamenti di Paolo VI, X, Città del Vaticano
1973, 1210-1211.
Jesús Castellano Cervera
[† Roma, 15th June 2006]
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