Un texto de William Ospina sobre el arte de la vida cotidiana

"¿Por qué no ha de ser un arte la política? ¿Por qué no hemos de pensar que la búsqueda de armonía, de convivencia, de sentido de la belleza y de felicidad colectiva tienen que hacer de la política algo cercano a la poesía? ¿No fue ese el sentido en que Kant afirmó que la más importante de las artes es la conversación? Llenar la vida cotidiana de sentido, de sensibilidad, de belleza y de refinamiento, eso es el arte, y no tiene nada que ver con el lujo ni con la ostentación, sino con la transformación de la vida en algo significativo, en la que cumplan una función las costumbres y las innovaciones, los relatos y los rituales, la belleza y el mito."

"El dibujo secreto de América Latina"

Cap 4: TRABAJO, SOCIEDAD Y FUTURO

William Ospina

Immigration and Evangelization: Thinking with Evangelii Gaudium

The reality of immigration and the growing population of peoples of Latin American descent is a challenge and a hope for the Catholic Church in the United States. It is a challenge, because it is the living circumstance that calls us to put into practice the evangelizing dynamic that Pope Francis calls for in Evangelii Gaudium. It is a great hope because rising to this task offers us a pathway to a renewed witness to the presence of Christ in the Church. 

There are no lack of statistics and research studies to give us as pastors insight into what is happening. The Hispanic presence in the United States goes back for many generations, and immigration patterns in our times are diversifying and enriching this long historical presence. The Diocese of Brownsville is uniquely capable of testifying to this dynamic of tradition and newness.

But we priests and bishops cannot rely simply on national studies to guide an adequate pastoral response to new families and individuals in our midst. The Church is Universal, and is open to all who seek the communion of Christ in the Apostolic Faith. But Church life is local, and thus the local church must assess and respond to the basic questions of Church life: Who is here among us? Where are they from and where do they live? Do they feel welcome in our parishes and in our diocese?

The first challenge we face as pastors is to search for and encounter our people. Immigrant communities experience disorientation and fear when they arrive to a new locality. We must understand this, and find ways to seek and find and invite. It is the local community that can best answer the question “where are immigrant families establishing themselves, and what is their story?”

Here we can enlist the aid of some of the ecclesial movements. If they are present in the Diocese, a bishop can ask them to aid the pastors in seeking and finding those who have not been able to seek and find the Church. I have done so here in our diocese.

Bishops nationwide, I think, must rely on their parish pastors and active laity to report about what the situation on the ground is actually like. 

But sometimes we as a Church are reluctant or lethargic in our efforts to go and find out what the population that is not with us on Sunday Morning is experiencing , or why they may not have yet reached our doors. This is the challenge that the current blessing of immigration brings to us. Evangelii Gaudium calls for just this kind of reorientation of our pastoral perspective. 

In a sense, the first question for us on Sunday morning is not “how do we serve our people here?”. Rather, it is “how do all of us here, better serve the population that is not here, by seeking and finding and inviting?”. This is the work of the whole Church, as the Holy Father never tires of saying.

There is only one way to do this, really. Send active parishioners to visit the new colonias and the neighborhoods with changing populations. Invite the newly arrived to come and meet with the pastor at a town-hall, a coffee, pan dulce, or whatever seems appropriate. It is not simply the venue that speaks to the immigrant family, it is the invitation itself.

Immigrant families often feel isolated or quickly categorized. Not all immigrant families are from Mexico, for example, though the general population may assume so. Many Hispanic families claim English as a first language, many do not. What we have to find out is what the local situation is culturally, linguistically and economically. Many assume the recent arrivals are poor. A high percentage indeed is, but not all. We must find ways for these families to sense that we want to hear from them, to understand their experience in some way, and to welcome that experience into our parishes and communities. 

We have a rich diversity of Latin American cultures in our midst. And each brings a new dimension and experience of Catholic Church life. We are always richer spiritually when the prayer and devotion of others is given space in our lives. This is the promise that this moment brings to the Church in the United States, and certainly here in the Valley. We will be immensely richer spiritually as we invite new families to bring their culture of faith and hope into our parishes and communities. 

Word will get around that the local Catholic Church is eager to be hospitable and willing to provide pastoral care in a way that responds to the need. But that is the point, we will not know the need if we do not know our people. And we will not know them if we do not seek and speak with them.

The Holy Father has great confidence in the initiative and creative of our local communities. Sometimes it is better for a local community to assess the situation at the outset and form a plan that works for them, aiming at seeking and finding and inviting. One way of doing it is not always best; there can be a variety. Local communities genuinely open to taking a risk for the sake of the newcomers will be blessed by the Holy Spirit for their initiative. 

As a diocese encourages local “seek, find and invite” initiatives in parishes and missions, it becomes more possible for the diocese to formulate a more realistic diocesan plan for addressing the overall situation in the local church. Here is where the strategic use of language and cultural resources can be thought about and put into practice. 

Do we provide enough outreach and formation in Spanish in key areas of the Diocese? Is the younger population, youth and young adults—often quickly bilingual but still closely linked culturally to a Spanish speaking environment--properly recognized as a special hope and opportunity? Are our older and more established communities sufficiently hospitable? 

We must think universally, and act locally. The great danger is that if we do not “seek, find and invite” we will lose our own people before we ever knew they were once with us. True, we might lose them to another religion, but it is more likely we will lose them to no religion at all. For the sweep of the secular pressure to live life with no reference to God or the Church is immensely powerful. It is an undertow that carries families away from the grace of the Gospel and the Sacraments. And, if we do not act, we will deny ourselves a chance to live a more daring Gospel, one that risks all for the sake of finding those whom Jesus has put in our midst. 

In the end, how we act now can help us refurbish our pastoral priorities in that evangelical mode that the Holy Father speaks about. This in turn, serves as a paradigm for all Church action, giving us an opportunity to teach our people that the most important question for an active Catholic is “who is not here with us?”. And then, “how can we invite them to feel welcome and be with us on our pilgrimage of faith?”. 

These are questions that the Lord would have us all ask at any moment in our local history. Ultimately this opens us up to the possibility of a real encounter, and involves our willingness to let the peoples with us expand and open our perspective on life and faith. In the end, it is not about making immigrant families more like us, it is about letting the encounter with others make us all more like Jesus. 

+df

The Dismembered Children will rise to Judge Us

Address to Pro-Life gathering, Edinburgh, Texas.

I come not to make a fiery speech, though the times indeed do call for such. Indignation is a fire that burns justly on many fronts, but I fear our nation has become cynical about honest human responses. It distrusts the primal sources that move our spontaneous reactions to horrible things. Cynicism has effectively stifled our natural desire to stop what horrifies.

But there is something horrific occurring in our country, and in the world at large. Unborn children are being shepherded to the brink of birth and beyond solely for the purpose of being cruelly harvested for their organs and parts, to be sold on a market that profits from the killing harvest.

We know this evil is being done. The profit-takers are recorded admitting to it and laughing at the mechanics of it. There are no words in this or any language to describe the callousness and barbarity of this merchant enterprise.

Horrified indignation, sorrow and anger at so cruel a calculus, if you feel it, should tell you that your heart is not yet completely stone, nor dead while still beating. And if you cannot feel it, weep at least for yourself.

Let the sorrow take its rightful place, and ask the Lord for a sincere anger. Not the kind of anger that seeks vengeance, but the kind that steels determination. What is needed now is a determined will. One that is not moved only when videos are made public and pictures make the news.

For we know the media will shortly look elsewhere for headlines when this cycle is done; if, that is, they have up to now taken any notice at all.

What is needed is a relentless persevering drumbeat that says, this cannot be allowed to stand; this is cruelty unleashed. It sells and devours the child, and destroys us as a people in the process.

Congress may someday act to defund those who profit from babys' eyes and intact limbs, but it may not. Politicians may choose to see what is before us, but they may not. Or if they choose to see, they may choose to find justifications in loopholes in the law. Or they may continue brutally to justify a tortuous means to some imagined and profitable end.

But despite the lack of political virtue that may for a time seek to cover the naked status quo, we will not stop praying and working, speaking and praying. By faith we know, life wins; Christ is risen. But by experience we know life's enemies are slow to yield. We must persevere.

Ours is a wounded world and no wound is so deep as the cynical alliance between power and money. The deepest wounds are healed only by much prayer and fasting. We know this. And we ask the Lord to keep us true. But make no mistake it is power and money that drive an industry that profits from denying humanity to a child whose all too human parts make some people wealthy.

Pope Francis speaks of this when he says the market must be made humane by a humane society. Unchecked, the market uses people and throws them away. We can justly apply his teaching to this ugly reality of organs harvested from unborn, or nearly born, or barely born children.

The practice is a black market even if loopholes allow justifications to sprout like weeds. Many are not aware even today that this barbarity goes on in respectable looking buildings spread through the nation and the world.

And many do not know that similarly monstrous market exists for immigrant children from Honduras, Guatemala and Mexico, and indeed around the world. They too are trafficked and sold to harvesters who see not children but profits when they receive a gagged and bound bundle.

Human trafficking for organ harvesting is real, and any law enforcement official from Homeland Security can tell you about it. The abortion industry, though, has found a way to traffic in children with the acquiescence of a government and a people.

Life, as the Holy Father says, has become throwaway. Only, these cruel markets do not throw anything away until they have squeezed out the last ounce of gold.

We must let the sorrow and the anger and the pain move us to be relentless. Speak of it to your neighbors. Write to the Congress. Send emails to the White House. Let state and local officials who are slow to express the truth to higher levels of government know that the nation is bleeding and the trafficking in unborn children must end. And safeguards must be put into place to make sure this is never allowed.

If we do not stop it, we will find that the monsters our ancestors of old feared in the night have simply morphed into a polite citizenry too weak to act for goodness anymore.

We will continue to sound the drum, today and tomorrow and beyond. Let all persons who can feel the movement of compassion join in this call to humanity. As human beings we must stop this. A conscience is not a possession only of Christians, it is in us all. But it must see and feel the human pain to have a chance to help us humanly respond.

As believers we have a special vocation in our society: to quicken the conscience of all by pointing to the reality, and praying and begging for a humane response. And we do not give up this vocation because news cycles shift.

Let our witness be sincere. The world must know that on the road of life the Lord comes to meet us: he asks only two questions: Where are you going? And, where are your brother and your sister? Even those who do not share our faith can hear these questions. And how a people answers those questions determines the whole course of human history.

The Lord promised that the Church would not lose its faith; he did not promise that entire societies could not lose their reason. That is what we are facing. Let our faith in the Lord's promise strengthen us to fight unceasingly to help our nation find its soul and reason again.

Let our faith remind our neighbors that the answer to "where are you going?" is determined by how we answer for the well being of our littlest brothers and sisters. On the last day they, the dismembered children, will rise to judge us.

The Crucified is victorious, and he asks us to extend the power of that victory into the darkest places. This requires courage, and faith. We cannot relent. The dawn will not be denied. In him hope does not waver, and grace will be given. It is still possible for mercy and justice to prevail. And may the Lord of justice have mercy on us all.

Thank you for being here today. May God bless you for what you do. Amen.

+df

 

 

A Prayer for a Judge

I was happy to be invited to say the invocation prayer and thus participate in the oath-taking ceremony of our newest Federal District Judge for the Southern District of Texas, Judge Rolando Olvera. It was a beautiful, solemn and joyful occasion. Congratulations to Judge Olvera, and to his wifem Rita, and children Rolando and Catarina. May God bless his service to the people of our nation.

Below is a copy of the prayer I used for the invocation and blessing.

O God

You are the source of all authority and right judgment. 

On this day when your servant, Judge Rolando Olvera begins his term of service, as United States District Judge.

We ask that you give him aid so that 

his use of authority might always be imbued with right judgment. 

Help him be 

Humble in the presence of power,

Kind in the presence of anger,

Wise in confronting conflict,

Just in judging contrary claims. 

Make him attentive to the cries of the poor, the vulnerable, the marginalized, so that no personal interest or ambition slip into his assessments, and hinder the freedom and integrity of his judgments.

Make him mindful that to whom much is given, much is expected, and that you, Just Judge and servant of the least, both bless and judge. 

You bless today, and you will one day judge what good we do with your blessing. May your blessing assist him and give him courage, and may the prospect of your judgment keep him clear-eyed and sincere in the fulfillment of his duties.

We ask your blessing and protection upon Judge Olvera, his wife and children, his family and friends. And on this day bless all gathered here and all public servants, their families, and the people they are called to serve. And make all of our hearts dwelling-places of compassion, Justice and integrity, 

We ask this through Christ our Lord. Amen

+df

Newman, Vatican II and Ecclesial Movements

I offer an excerpt from Ian Ker's enjoyably lucid book entitled Newman on Vatican II (Oxford University Press, 2014). I think what Ker says here, drawing confidently from the store of Newman's mind, is important for us to think seriously about, particularly as he talks about the current cultural context affecting the growth of the movements. What he says also has implications as the Catholic Church in the United States increasingly encounters an ecclesial style formed by the Catholic experience in the Latin America. This text is found in Chapter 4, "The Charismatic Church". I heartily recommend this book be read in its entirety. 

También, ofrezco a continuación del texto en Inglés, una traducción al Español de estas líneas escritas por Ian Ker en su libro Newman on Vatican II (Oxford University Press, 2014). La traducción no es algo oficial, sino torpemente construida por la mano de un servidor, y pido disculpas del teólogo Inglés si por alguna razón se ofende. Sin embargo, me parece de tan alta importancia lo que dice que vale la pena tomar el riesgo. El teólogo de Oxford elabora una línea de pensamiento presente en los escritos del Cardenal Newman y tiene mucho que decir sobre lo que estamos viviendo en los EEUU. En particular toca el contexto cultural de los movimientos, y implica mucho sobre el encuentro entre el estilo eclesial de este país y los estilos variados de la Iglesia en Latinoamérica, estilos que sin duda son cada vez más actuales en los EEUU.

+df

Newman’s point can easily be applied to our own situation where an increasingly atomized and individualistic society, afflicted by the breakdown of marriage and family life, leads to much isolation and loneliness and loss of faith among Catholics whose needs the parish structure cannot meet but which can be met by the new ecclesial communities and movements. Newman’s condemnation of those, not least in the hierarchical part of the Church, who dismiss or even forbid the new charisms which the Holy Spirit has provided for our situation and our times, and not least for the marginalized, would, I suspect, be no less severe than his strictures here on the Protestants of his day who rejected religious life out of hand. Those in the post-Vatican II Catholic Church who think that diocese and parish are quite sufficient for the needs of the people and any new movements of the Spirit are at best unnecessary and at worst divisive might reflect on what Newman as an Anglican has to say at the beginning of his biographical sketch of St Antony, where he castigates ‘the tyranny of those who will not let a man do anything out of the way without stamping him with the name of fanatic’. This, Newman insists, the early Church did not do. Rather, it ‘deals softly with the ardent and impetuous, saying, in effect—“...You wish to live above the common course of a Christian;—I can teach you to do this, yet without arrogance.”’ (See Historical Sketches, ii.96) 

--Newman on Vatican II (Oxford University Press, 2014), Chapter 4, "The Charismatic Church", no. 3.

+++

El punto que hace Newman fácilmente se aplica a nuestra circunstancia actual donde una sociedad cada vez más atomizada e individualista, afligida por la disolución del matrimonio y la vida familiar, conduce al aislamiento y la pérdida de fe entre Católicos quienes tienen necesidades que la estructura parroquial no logra tocar pero que sí logran alcanzar las nuevas comunidades eclesiales y movimientos. La condenación de Newman de aquellos, no menos en la parte jerárquica de la Iglesia, quienes despiden o incluso prohíben los carísimas nuevos que el Espíritu Santo provee para nuestra circunstancia y nuestros tiempos, y no con menos atención al mundo marginalizado, no habría sido menos severo que sus críticas dirigidas a los protestantes de su tiempo quienes rechazaron sin pensar a la vida religiosa. Los que viven en la Iglesia después del Concilio Vaticano II y que piensan que la diócesis y la parroquia suficientemente atienden los menesteres del pueblo, y que [los movimientos] son superfluos, o peor, causas de división, podrían reflexionar sobre lo que dice Newman, aún Anglicano, cuando habla en los inicios de su perfil histórico de San Antonio el Abad, donde castiga la 'tiranía de aquellos que no dejan a un hombre hacer cualquier cosa fuera de camino sin marcarlo con el nombre de fanático'. Esto, insiste Newman, jamás hacia la Iglesia primitiva. Al contrario, ea 'trata suavemente con los ardientes y impetuosos, efectivamente diciéndoles-- "Desean vivir en cima del corriente común de un Cristiano; Yo [la Iglesia] te puedo enseñar como hacerlo, pero sin arrogancia. (Vea Historical Sketches, ii.96)    

--Newman on Vatican II (Oxford University Press, 2014), Chapter 4, "The Charismatic Church", no.3.

Tolkien and the Gold that does not Glitter

Commenting on Strider, the future King, Aragorn (The Fellowship of the Ring, Book 1, ch. 10), Gandalf says this:

"All that is gold does not glitter."

I have enjoyed The Lord of the Rings both in English and in its Spanish translation (edición Minotauro); the Spanish edition is of high quality and I have savored it for many years. It translates Gandalf's words in this way:

"No es oro todo que reluce."

For some time now the Spanish translation of this line has been a thorn in my mind. It seems not a felicitous rendering. The inexact translation of Tolkien's phrase actually provides an exact translation of another phrase, very common in English:

"All that glitters is not Gold."

I do not note this so as to criticize the Spanish edition. On the contrary, it seems to me very likely that many who read "The Lord of the Rings" in English think that the saying Tolkien wrote and the common saying basically mean the same thing. My disquiet arises from that ambiguity over what Tolkien wanted to say in English. The Spanish translation actually helps to clarify a not insignificant point about the profoundly Christian perspective of the great teller of tales.

If we take Tolkien's phrase in the sense of the Spanish (No es oro todo que reluce), the sense of the common English saying (All that glitters is not gold), then the meaning of the text falls like lead on the side of things that glitter. There is ever a danger that we will find false gold, fooling us by its glitter.

But it is clear that Tolkien was a master of language and idioms, and by changing the position of the key terms of the common saying (gold and glitter), Tolkien wanted to change the sense of the common saying. The common English phrase is precisely what Tolkien did not want to say; he wanted to say something quite different. Tolkien's phrase (All that is gold does not glitter), translated literally into Spanish, would sound like this:

"Todo que es oro no siempre reluce".

Note carefully, because the change signals something quite important. Tolkien's phrase places the focus upon something that does not glitter, or rather, on something which does not capture the eye. Such a man can also be gold. And Strider was such a one, a king who appeared as a common man, but was in fact quite noble. Tolkien's saying falls like a ray of light (lightly) on the side of what in fact is truly gold.

The common English saying (All that glitters is not gold) situates us in the environment of human desire. The one who seeks gold often becomes captivated by what he sees as shiny and glittery, fooled by a lack of discernment. The common saying invites us to discern between rocks that shine; Tolkien's saying, on the other hand, invites us to discern each rock.

Tolkien is aware of the enormous human capacity to notice only what glitters, losing thereby the ability to appreciate what is of real value. Tolkien thus teaches through the voice of Gandalf that in this world the best things tend to arrive in forms both simple and common. Those who are used to seeking the noble in obvious signs of majesty and power risk overlooking the presence of the truly noble. As ever, Tolkien places the worth of each character in an interior mystery, while those who live under the shadow of the Eye usually seek and prize that which fascinates that same eye.

"The Lord of the Rings" never mentions the Gospel or the Reign of God. It is a work deliberately imagined in a human mythic context prior to the full revelation of grace. But this does not mean that grace does not insinuate itself in the persons and deeds of Middle Earth. On the contrary, the grace present in the tale anticipates and prefigures the Kingdom. To see this grace one must discern between broken lights and heavy shadows.

By telling us that gold does not always glitter, Tolkien reminds us that the path marked out by grace always invites us to seek the extraordinarily noble precisely as it appears in common forms. Just as, with discernment, the saying "All that glitters is not gold" is distinguished from the saying "All that is gold does not glitter", so also eyes that look for nobility in glittery forms can be distinguished from eyes seeking nobility in common appearances.

The prophet Isaiah had pointed toward the Messiah with attention to his lack of majestic appearance: "He had no majestic bearing to catch our eye, no beauty to draw us to him (Is 53, 2)." Tolkien was not speaking of the Messiah, but he was speaking of the discernment needed by those blessed one day to encounter him. And today, those who seek the Reign of grace will find it in common forms and in persons of humble estate, and in the God-Word present in the little ones of the earth.

Quite a paradox. It is common to look for what is great in what is uncommon. But grace urges us to seek what is great within the ordinarily common. And that attitude is not so very common.

+df

Tolkien y el oro que no reluce

Comentando sobre Trancos, el futuro Rey Aragorn, (La Comunidad del anillo, Libro 1, cap. 10), el mago Gandalf dice esto:

"All that is gold does not glitter".

La edición Minotauro, obra de traducción de alta calidad y obra que he saboreado por muchos años, propone el texto de esta manera en Español:

"No es oro todo que reluce."

Hace tiempo que la traducción al Español de esta línea me queda como espina en la mente.
No me parece una feliz traducción. La traducción inexacta de la frase tolkiena realmente  traduce exactamente otro dicho, muy común en Inglés, que dice:

"All that glitters is not gold."

No quiero notar esto para criticar la traducción. Al contrario, me parece probable que muchos leyendo "El Señor de los anillos" en Inglés, piensan que el dicho que escribió Tolkien y el dicho común quieren decir la misma cosa. Y de esa confusión sobre lo que quería decir Tolkien en Inglés surge mi pequeña inquietud. La traducción al Español ayuda para aclarar un punto de no poca importancia sobre la perspectiva profundamente cristiana del gran contador de cuentos.

Expresada de esta manera, (No es oro todo que reluce) el sentido del texto cae como plomo al lado "de lo que reluce". Siempre existe la posibilidad de encontrar un oro falso que engaña por tanto relucir.

Pero claro es que Tolkien era un gran maestro de idiomas y lenguajes, y que al cambiar la posición de las palabras claves, (oro y reluce) del dicho común, Tolkien quiso cambiar el sentido del dicho. La frase común es precisamente lo que Tolkien no quería decir; quiso decir algo totalmente diferente. Traducida así como se presenta en Inglés, (All that is gold does not glitter), la traducción literal dice esto:

"Todo que es oro no siempre reluce".

Fíjense bien, porque el cambio señala algo fuerte. El texto de Tolkien pone el enfoque sobre un ser que no reluce,-- o sea que no cautiva el ojo. Tal hombre también puede ser oro. De ese tipo fue Trancos, un rey que se miraba como hombre común, pero uno realmente noble. El dicho de Tolkien cae como rayo del sol (ligeramente) al lado de lo que realmente es de oro.

El dicho común ("No es oro todo que reluce") se coloca en un ambiente del deseo. El hombre buscando oro, con frecuencia queda cautivado por lo que ve relucir, engañado por su falta de discernimiento. El dicho común nos invita a discernir entre piedras que relucen; el dicho de Tolkien nos invita a discernir cada piedra.

Tolkien está consciente de la capacidad enorme del hombre fijarse solo en lo que reluce, perdiendo así capacidad de apreciar lo que realmente vale. Sin embargo, Tolkien en voz de Gandalf, enseña que en este mundo lo mejor suele llegar en forma sencilla y común. Los habituados a buscar nobleza en las señas obvias de majestad y poder arriesgan ignorar la presencia de lo realmente noble. Como siempre, Tolkien busca el valor de cada uno en un misterio interior, mientras que los que viven bajo la sombra del Ojo suelen buscar y valorizar lo que fascina el mismo ojo.

"El Señor de los Anillos" jamás menciona al Evangelio o el Reino de Dios. Es una obra deliberadamente imaginada en un contexto humano, mitológico, antes de la revelación plena de la gracia. Pero eso no quiere decir que la gracia no se insinúa en las personas y hechos de Middle Earth. Al contrario, la gracia presente en el cuento anticipa y prefigura el Reino. Para verla, tiene uno que discernir entre luces quebradas y sombras pesadas.

Al decirnos que el oro no siempre reluce, Tolkien nos recuerda que el camino señalada por la gracia siempre nos invita a buscar lo noble que queda fuera de lo común, precisamente por aparecer en forma tan común. Tal como, con discernimiento, el dicho "No es oro todo que reluce"  se distingue del dicho, "Todo que es oro no siempre reluce", así los ojos que buscan nobleza en formas relucientes se distinguen de los ojos buscando nobleza en forma común.

El profeta Isaías había señalado el Mesías con atención a su falta de majestad: "No tiene aspecto hermoso, ni majestad para que le miremos, ni apariencia para que le deseemos (Is 53,2)". Tolkien no habla del Mesías, pero sí habla de un discernimiento que necesitarán los que tuvieran la bendición de encontrarlo. Y hoy en día los que buscan el Reino lo encontrarán en formas comunes y en personas humildes, en el Dios-Verbo presente en los pequeños del mundo.

¿Paradójico, no? Es común buscar lo bueno en lo fuera del común. La gracia nos impulsa a  buscar lo bueno dentro de lo común. Y esa actitud no es ni tan común.


+df