The Holy Spirit and Non-Believers

The huge task of the New Evangelization faces the challenge of atheism and perhaps even more so that of indifference. Is this an eclipse of the Spirit, especially in the West? The following interview with Claretta Dal Ro and Arnaldo Diana who are in charge of the Focolare Movement's Centre for dialogue with non-believers highlights some of the elements and experiences which have arisen in the light of the charism of unity

Claretta Dal Ro & Arnaldo Diana

We are under no illusion concerning the seriousness of the problem. In fact, if anything the phenomenon is even more widespread today than at the time of the Second Vatican Council. Atheism in itself, as a critique of religion or outright rejection of God is in decline but what is on the increase is religious indifference, living as if God did not exist or so distant from us that we need pay no heed to Him.

It is the first time that the Christian proclamation has been faced with such a problem. At the beginning of the Church the preaching of the Gospel was addressed to a world in which belief in many gods was common-place. Modern religious indifference, on the other hand, unlike paganism in the world of the early Church, has been born within the Christian sphere itself. 1

Statistics today indicate that two out or every three do not seem to perceive what Gaudium et Spes defines as «the intimate and vital bond of man to God» (n. 19) or, to put it another way, they seem to live out their lives as if there were no such link. Many years previously the Evangelicum theologian and martyr D. Bonhoeffer had already described this reality when he diagnosed the situation of Western men and women as one in which life goes on as if there were no «need» of God.

On the one hand, therefore, this situation would certainly make you think of a real eclipse of God today. But, on the other hand, faith and experience witness to the contrary. Faith: if men and women are perhaps far from God, God certainly is not far from them and we know that no matter what, the Holy Spirit reaches the heart, the conscience, the centre of the person. Experience: the meetings which take place in our Movement are often attended by various types of non-believers: declared atheists, people who are indifferent; non-practising members of various Christian Churches, Marxists, ex-members of subversive groups.

The phenomenon of non-belief must be read, even in its negative aspect, in the light of the action of the Holy Spirit.

This is a confirmation for us of what faith tells us with regard to the universality of the action of the Spirit. «All are candidates for unity» is an expression Chiara Lubich often repeats. We have seen how many of these non-believers who have come into contact with the Movement are open to God.

While fully conscious of the dramatic situation we are living in, we bear a basically optimistic attitude in the sense that we are convinced that the Spirit is not at work merely in this or that non-believer but in everyone and in all of history. The Spirit «fills the universe» as the liturgy proclaims. Last year, throughout the Movement, we reflected on the reality of the Spirit's action.2 We are convinced that history, guided by the action of the Spirit, is progressing gradually towards its final completion in which God, in the fullness of the Holy Spirit, will be «all in all» as St. Paul tells us (1Cor:15:28).3 In other words, the full participation of all men and women in the trinitarian life as mentioned in Dominum et Vivificantem (n. 9).

Created reality, therefore, is destined to progress and non regress and this is the action of the Spirit. The phenomenon of non-belief and the other major phenomena of our time, even in their negativity, must be read in the light of the action of the Spirit. This third Divine Person is the Protagonist of salvation and so of all of history as Karl Rahner pointed out some years ago.4

But the foundation of this fundamentally positive vision must be clarified. It is not a question of facile optimism but rather involves taking seriously the important aspect of the Christian faith which the International Theological Commission in 1980 expressed as follows: «No matter what the distance of sinful men and women from God might be, it is always less deep than the Son's distance from the Father in His kenotic self-emptying (Phil 2:7) and the poverty of His abandonment» (Mt 27:46).5

Jesus' abandonment on the cross has been one of the cardinal points of the Focolare spirituality right from the very beginning of the Movement. And this is the basis of the Movement's attitude towards non-believers. And, because of this, dialogue with non-believers is one of the specific goals of the Movement. Talking in 1983 to the various people responsible for the Movement around the world, Chiara Lubich called the problem of atheism «the greatest poverty in the world,» even greater than material poverty because eternal life in men and women is jeopardised. But in facing this issue in the light of Jesus Forsaken we see disclosed to us the universal action of God in favour of all men and women. One thinks here of of the Suffering Servant in Isaiah 53:11: «...he bore the sin of many, and made intercession for the transgressors». Jesus crucified and forsaken embraces in Himself every human evil, sin and infirmity, including guilt and the «infirmity» of being «far» from God, which is perhaps the greatest evil. But it is precisely in this way that Jesus became source of the Spirit.6 In suffering abandonment for all, Jesus poured out the Spirit over all. And if it is true that the crucified body of Christ embraces everyone,7 then the Spirit, mysteriously, is leading everyone to the Father.

The Council's awarness of the action of the Spirit outside the visible body of the Church.

As you know, until some time age, atheists were considered by the Church as simply sinners to be redeemed. Some Christians offered thier lives in order to expiate the atheists' «sins»and to participate in the sufferings they were inflicting on Jesus etc. Under the impulse of the Spirit, first Pope John XXIII and then Paul VI and the whole Second Vatican Council opened up a new approach to non-believers and indeed to all men and women.

In Pacem in Terris (1963), John XXIII spoke for the first time of meetings and mutual agreements in various sectors of the temporal order between believers and non-believers, meetings and agreements which could be an occsion to discover the truth (cf. n.157). Paul VI set up the Pontifical Council for Non-believers, which carries on its prestigious work. At the moment Cardinal Poupard is in charge of this Council and we know his great love for non-believers.

The World Council of Churches works in the same direction through its «dialogue with living faiths and ideologies». One of their publications says: «The Churches of the ecumenical Movement feel called to try to build up the unity of the whole body of Christ, and... the unity of humankind. They recognise that there cannot be a true unity without peace, justice and freedom for all. We must be faithful to this vocation and nourish our faith in it».8

In a similar fashion the final document of the European Ecumenical Assembly held in Basil in 1989 expresses the following: «We feel there is an urgent need to dialogue not only with those of different faiths and visions of the world, but also to unite in our action for justice, peace and the safeguarding of creation. We share this task with others of good will»(n. 91).

With regard to the Catholic Church the basis of this new relationship with the world and non-believers is obviously to be found above all in the Second Vatican Council. Gaudium et Spes speaks of «an intimate union of the Church with the whole human family» (n.1), «in the context of all those realites in the midst of which she lives» (n. 2) and then it continues: «This is the reason why this sacred Synod, in proclaiming the noble destiny of men and women and affirming the element of the divine in them, offers to cooperate unreservedly with humankind in fostering a sense of brotherhood to correspond to this destiny of theirs. The Church is motivated by an earthly ambition but is interested in one thing only—to carry on the work of Christ under the guidance of the Holy Spirit, for He came into the world to bear witness to the truth, to save and not to judge, to serve and not to be served»(n. 3). Further on Gaudium et Spes says that «the Spirit of God...directs the course of history and renews the face of the earth»(n. 26) and «He works in the hearts of men and women...inspiring, purifying and strenghtening the generous aspirations of humankind to make life more human...»(n. 38).

In referring to the conciliar constitution, Pope John Paul II, in Dominum et Vivificantem, does not hesitate to confirm that «the action of the Holy Spirit (is) also outside the visible Body of the Church» (n. 53) and he cites Gaudium et Spes (n. 22), according to which grace acts in the hearts of men and women of good will: «For since Christ died for all, and since all men and women are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery».

Other important elements are to be found in Lumen Gentium, especially n. 16: «Whatever good or truth is found amongst them is considered by the Church to be a preparation for the Gospel and given by Him who enlightens all men and women that they may at length have life». Also in that section it states that God is not far from those who «in shadows and images seek the unknown God» because «God wills all men and women to be saved (cf. 1 Tim 1:4)» and it continues, «Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life».

Jesus and the Saints: Non-Believers as «table companions».

I think we have to say that what we are dealing with is a deep «maturing» in Church consciousness. It is not that there is a break with Tradition but rather the re-emergence of a more distinct understanding of important aspects of the Gospel message. Jesus shed His blood «for many» i.e., for all; He came for the sick, the lost sheep, the sinners. And he was «understood» also and indeed particularly by those considered far away from religion and therefore considered lost, that is, the publicans and the prostitutes.

When Jesus cried out the cry of abandonment and died, giving up His Spirit, then, as St. Mark tells us, the Centurion (the Pagan!) who stood before Him, seeing Him breath His last, said: «Truly this man was the Son of God!» (Mk 15:39): We can see that the Spirit pouring out from Jesus on the cross leads non-believers to God. At this point St. Luke adds the word of faith of another non-believer, the good thief who was also touched by the Cross and so by the Spirit: «Jesus remember me when you come into your Kingdom» (Lk 23:42). So we can say that the first to believe there at the cross were the two «non- believers».

Throughout the whole of the Church's history we can find statements referring to the open nature of the Gospel message. Origen, for example says, «Christ is the Saviour of all men and womn...He is the expiatory Victom for our sins and for the whole world.»9 Gregory of Nazianzus prays in the following manner: «Every time that someones falls, grant me the grace to cry so that, while I cry for another, I cry for myself».

Francis of Assisi who was living right in the middle of the era of the Crusades against the «infedels» (as they were called at that time)—Crusades with which he did not agree—went in 1219 to humbly visit the Sultan of Egypt and he sent his brothers on a mission to die for such «infideles» towards whom he said they were to have only an evangelical love, and so to be «beneath each one of the them» as he said in the 1221 rule. Coming closer to our own time, we have the witness of Thérèsa of Lisieux. In her dark night she experienced a remoteness from God and in that she felt very near to all who are far from God, so much so that she desired—as she said—to be «their table friend». She saw them as the specially chosen by Jesus.10

The Abandonment of Jesus as the Key, the Presence of the Risen One as the Goal.

Above all an attitude of humility. In referring to the above-mentioned texts of the Council which tell us about the possible presence of the grace of the Holy Spirit in the non-believer, Chiara Lubich has always reminded us to be careful in our judgments: we can never exclude the possibility that the atheist who comes to visit us is more in a state of grace that we ourselves.

But above all, we try to establish a relationship of charity also with non-believers. And here we find the simple points of the spirituality of unity a great help. These points make the Movement a true «school of evangelical love»: «love the other as yourself, see Jesus in the brothers, love everyone, be the first to love».11 Chiara Lubich has often commented: «Strive towards evangelical primacy by placing yourself at the service of everyone»; «serve...see everyone as your master»; «make yourself one, or in more modern terms, 'live the other', share in his or her feelings, try to carry his or her load. No longer live turned in on ourselves...make yourself one in everything except sin. Have confidence in everyone». This is the attitude we try to have and so too with non-believers. Then, of course, the moment of their call depends on God and whether or not they correspond depends on them.

In this way a true relationship of reciprocal love is often established and this has brought us to an extraordinary discovery: given the possibility that they are of good faith, in the grace of God, we can even, in a certain manner, establish with them, through reciprocal love, even if they do not realise it, the presence of Jesus in the midst of us and so give a great witness. This often occurs, for example, in the work-place in what we call «environmental cells.»

As I already pointed out above, we see in non-believers the reflection of Jesus Forsaken on the cross. Abandoned by the Father, Jesus too in His way, experienced this no–longer–feeling the presence of the Father, no–longer–seeing Him, this feeling of being far from God. As well as that we can say that in order to be a source of the Spirit in our encounter with non-believers, we ourselves must re-live in some way Jesus' abandonment. On one occasion Chiara Lubcih explained that since for atheists, God does not exist and so all is here on earth, «what must be presented to them are Christians who love them to the point of experiencing, just like Jesus Forsaken—if we can put it like this—the loss of God for others, that is, Christians who know how to make themselves 'living crucifixes' in order to save their brothers and sisters. Then gradually, atheists will come to like these people who are simple, but entire as they often want to be. And from this friendship will come discussion; and from discussion, communion: the divine will enter their lives and society...»

From friendship to an openness to faith.

A first effect is this. All people are sensitive to love. And this is what they say: «Even if I do not believe in God, I have understood that love is the only way forward.» «I will bring your love to Bejing, your way of loving (this was a Chinese student who was living in Italy). I too want to love like this.»

Many citizens from countries where there is no Christian tradition, such as China, experience true friendships in their contacts with us; friendship is an aspect of love and so they too want to spread this: «We have experienced what friendship is for you. It is something great. Even though we are living in a foreign land, we have not felt nostalgia for our family, because you have loved us as you love one another, and we have understood why. We too want to be friends as you are.»

Often it comes about that they want to become involved along with us and so they join in, for example, in those «environmental cells», I mentioned above, because, as they say, «your message is clear; it is one we feel we can share completely.»

In our country which was under an atheist regime until recently, there are many examples of non-believers who were struck by unity: they want to be united with us and so they enter into a «pact of unity» with us and among themselves: «we want always to be 'positive', to construct a world based on justice and on a relationship of true friendship with everyone». They say that when they are with us their hope revives.

We have also noticed that in various formerly communist countries the «Word of Life»—a phrase from Scripture commented upon monthly by Chiara Lubich with a view to a greater emphasis on its daily implementation in life—became the moral orientation for some members of the party who are still, or until recently, in power, and also for soldiers, workers and public officials.

Of course, it is a long and gradual process. Let us take a good example: There was a young gardener in a country which at the time was under a socialist regime. She noticed how her friend whom she greatly admired was living. She got to know she was Christian and so she wanted to know more about it. She went to one of our summer meetings called a «Mariapolis» where people of all social classes and vocations gather. There she said she found an atmosphere which she defined as «an invasion of good.» In thinking about it she wanted to receive the faith, but felt she could not. But one thing she felt she understood: she could live for unity. And so she started and restarted. At the second Mariapolis she discovered that this experience is not just for believers, but that everyone can love, non-believers included. At the third Mariapolis she said she could no longer live without Jesus, without His words even though, as she said, she still did not believe in God.

The overwhelming effects of the Spirit where unity is lived and witnessed.

Numbers are always difficult to calculate but last year we counted 3.000 conversions from indifference, non-belief in general, and religious non-practice. Naturally, the action of the Holy Spirit goes beyond numbers and likewise not all contacts result in full and immediate conversions. There is a great variety in the ways in which the Spirit effects hearts: conversions which are immediate and complete to the choice of God on the one hand, and on the other, the beginnings of a journey towards this.

Many do convert or begin to be converted because of that «atmosphere», the atmosphere of the Holy Spirit12 to which, for example, the young gardener above referrred. This characteristic atmosphere which is often «breathed in» at our meetings is something which we attribute not to simple enthusiasm but to a spiritual fact: the presence of Jesus in the midst of those who decide to love one another with that radicality which the new commandment of Jesus suggests. It is a presence which brings with it—as the Fathers of the Church tell us—the Spirit.

Our non-believing friends notice this atmosphere as an «atmosphere of serenity and joy», a climate «of fraternity and family». They say, «I experienced what love is, what union is. For quite some time now I have no longer gone to Church but today I feel a new desire reawakened in me to meet God». «Here I feel good. I don't know how to put it...I feel I am refinding myself». «I felt a strength and a presence which I now carry within me».

These effects wrought by the Spirit are many and deep. It is worth mentioning some of them. A young person who went to a «Genfest»13 said he was an atheist. Later however, he admitted: «I do not believe in the God which the Church presents to me, but I would like to believe in 'your' God». A few months later at a meeting, he said he had to admit that there is a God because he experienced it present in our midst and because for the first time in his life Jesus had «spoken to his heart giving him a super-human joy». Afterwards this young people set up a group of twenty young people who were non-believers.

On another occasion during a Mariapolis a man said: «I do not know how much of the meeting I have understood. But I only know that, at a certain point, without being worried that others would see me, I felt I should go to the priest who was hearing confessions, even though I hate priests. After 20 years I went to communion and now I feel really happy».

Another lady said: «I had distanced myself very much from the Church and I was not able to receive the Body of Christ. I have managed to forget my past in this Mariapolis and I felt the need to go to confession and return to communion». A prisoner who had attended the Maripolis on special permission said: «Thanks, because for the first time ever I have really felt I am a child of that Father who forgives everything». Others put it like this: «I regained the strength to start again»; «In my life something more was lacking: God».

Often the effects are more nuanced and on-going. For instance, the following comments indicate this: «Even if I do not believe in God, I have understood that love is my only way ahead». «How can I define a Marxist who is drawing close to Love?». «I cannot manage to believe in God, but here you are so convinced that I have begun to doubt. I will not manage it on my own. We must keep in contact.» «I believed that God was the opium for many, but here I have discoverd a living God. I am certain that in loving others as you do I will meet Him». The following comment is also important in that it indicates to us what a person has need of in order to gradually open to faith: «I felt free; this is a Movement which gives space to believers and non-believers».

The New Evangelization must start with a re-evangelization of Christians themselves.

It seems to us that the Holy Spirit never lacks in guiding the Church concerning the reasons for non-belief and in suggesting what to do. At the Fifth Symposium of European Bishops held in December 1982, John Paul II declared that «the crisis of European men and women is the crisis of Christian men and women». It is important for us to realise that we Christians are not blameless for the diffusion of secularism and non-belief, and that the first thing to be done is to be converted ourselves and to live the Gospel more deeply. The New Evangelization can only start with a re-evangelization of Christians themselves.

The «post-Christian» phenomenon of non-belief can be overcome with a new deepening of the Christian life. This need for a more authentic Christian life is confirmed by what some non-believers say when they tell us that they «discovered» or more often «met» and «experienced God as a living God» different to what they had thought He was.

Despite the undeniable difficulties, it seems to us that the situation is favourable. Ideologies are collapsing. But with these the two great anti-christian illusions of recent centuries also collapse: the enlightenment-liberal illusion of an all-powerful reason and the Marxist illusion of the all-powerfulness of action. With these many prejudices collapse and so to many of the obstacles in the relationship with Christians. By and large, people are not against us, but rather open to a authentic Christianity. As the Council tells us, it is as if the Spirit is preparing them to welcome the Gospel.

As well as the split between believers and non-believers there is also that division between those who are really committed to living for others and those who are not. So a new dialogue is also necessary with those who are non-believing but committed to building up a better and more united world. This dialogue must take place on the basis of concrete works on behalf of humankind.

What leaves its mark is an integrated Christianity, not one reduced to a merely liturgical-religious dimension. Many experiences have indicated this to us, not least the recent «Genfest» with over 16.000 present, among them many non-believers. The Ideal of a united world—an ideal which is both human and evangelical—the focal point for this meeting, had a great impact on those present. Many people «found» not only Christ but also - thanks to the presence of the Pope in this particular context—the Church.

This is an experience which we have had now for some years. Non-believers are attracted by this ideal of a united world which the Movement proposes to them. I will conclude with a few examples. After a day-meeting with New Humanity14 which we spoke about already, a non-believing journalist from a Socialist country, wrote this on his impression sheet at end of the meeting: «Only in this way can a true unity be constructed among peoples... I have received an enormous treasure and now I would like to review my position; I too would like to live like this. I would like to get all my friends to know this life...» On another occasion, after watching a video-recording of a talk given by Chiara Lubich, a militant Marxist said to us «There is no proselytism in these words, but a great project of unity to which we can all contribute. Today there is no greater ideal than this on our earth».

Recently Chiara Lubich has reminded us that «it is the Church which has the vocation to make all people one» and she continued «If we are united with the Church and we draw others to be united with her, then the Church can really, efficiently and truly carry out her task of uniting the peoples». And that is what we hope for.

1 Cf. Jürgen Moltmann, «Le Radici Cristiane dell' Ateismo Moderno» in Ateismo: Natura é Cause (Ed. Massimo, 1981) p. 157.

2 Cf. Chiara Lubich, "The Holy Spirit in the experience of the Focolare Movement", Being One 1(1992), n. 2, 7-12.

3 Cf. F. X. Durwell, L'Esprit Saint de Dieu (Paris: Cerf, 1983).

4 Cf "History of the World and Salvation–History" Theological Investigions, Vol. V (London : Darton Longman & Todd, 1966) p. 97-114.

5 International Theological Commission, «Theology, Christology, Anthropology», ITQ 49 (1982), pp. 285-300.

6 Cf. J. Ratzinger, "Lo Spirito Santo come `communio'" in La riscoperta dello Spirito Santo, (Milan: 1977), p. 258 and C. Lubich ibid., p. 8.

7 Cf. H. Schlier, Grundzüge einer paulinischen Theologie. (Munich, 1978), p. 195.

8 Occasion Study Pamphlet, Vol. II, Ideologies and People's Struggles for Justice. (Geneva), p.71.

9 Contro celso, 4, 28.

10 Cf. E. Renault, Teresa di Lisieux e la prova della fede. Rome: Citt… Nuova, 1976.

11 See C. Lubich, "Reciprocal Love: the fundamental nucleus of the spirituality of unity." Gen's (Rome) 20 (1990), 78ff.

12 See C. Lubich, "The Holy Spirit", p. 7.

13 A meeting held every five years for young people of the Movement.

14 The New Humanity Movement is the umbrella name given to all those in the Focolare Movement committed to bringing this Ideal of Unity into the world of work, politics, science, medicine, education, art, etc.