Reconciliation: the La Salette
Charism and How We Can Live It
compiled and edited by Fr. Ron Gagné, M.S.
As believers, we are works in progress, always needing to learn more about God, ourselves and how we are to live with others as Christ would have us do. The following is a primer – a basic summary – of the mission of reconciliation which God gave to the Church. The La Salette Missionaries have a special affinity for the ministry of reconciliation based on the event of the Apparition of Our Lady of La Salette on September 19, 1846. In order to facilitate reflection on their mission, the following are reflections from many authors about reconciliation – its origins, content and expression in the Church and the world of today
What is reconciliation?
From the dictionary, we read the following descriptions: to settle or resolve, to make consistent or congruous, to cause to submit to or accept something unpleasant. (http://www.merriam-webster.com/dictionary/reconciling)
In Biblical terms, “the verb ‘to reconcile’ … denotes ‘the action by which peace is made between personal enemies’, as Moses brought together his estranged compatriots (Acts 7:26). It is the work of a mediator whose office is ‘to make hostility cease, to lead to peace’.” [1]
More recently, Anglican Archbishop Desmond Tutu explained it as “…the restoration of trust in a relationship where trust has been violated, sometimes repeatedly.” [2]
From where did the Christian understanding of reconciliation come and why is it important?
“The Christian understanding of reconciliation emerges from the experience of the risen Christ… In the words of Franciscan theologian Fr. Kenan Osborne, ‘Christian life as such is a life in and through reconciliation. Were one to remove every aspect of reconciliation from the life of a Christian, there would be no Christian life at all.’” [3]
“The inseparability of the love of God and the love of neighbor in the teachings of Jesus make apparent that reconciliation with God is inseparable from reconciliation with others… Part of the mission of the Church, as alluded to in the resurrection accounts of the Gospels, is to extend the reconciling presence of Christ to the world.” [4]
What is the difference between “forgiveness” and “reconciliation”?
Since “forgiveness and reconciliation are often confused with each other,” Dr. Everett L. Worthington, Jr., describes their differences. “Forgiveness is internal. I replace negative
emotions or grant forgiveness as a gift. Reconciliation is interpersonal… It occurs within a relationship….”
“Reconciliation and forgiveness are related to each other but are not joined at the hip. We can
forgive and not reconcile. For instance, I can forgive my father for the ways he hurt me when e was alive. Yet perhaps we cannot reconcile with him because he is dead.” [5]
What is a charism?
Each Religious Order has been given a charism (a gift) from their founder or founding event
to be shared with the Church. The La Salette Missionaries have been given “reconciliation” as their charism. Concerning charisms, Fr. Marcello Azevedo, S.J., states that “Religious are not only followers but living continuations of Jesus and of their founders.” [6] Therefore, their charism is embodied in their membership, in their ministries, and is shared by those who work with them.
How did the “charism of reconciliation” first become associated with the La Salettes?
“Although ‘reconciliation’ did not play a major role in the expression of the La Salette community’s self-understanding, it was nevertheless a major part of the devotion to Our Lady of La Salette. The invocation, ‘Virgin Reconciler of sinners, pray for us,’ is of unknown origin, but it is found as early as 1847…
“Perhaps the invocation came from Father Perrin, the pastor at La Salette, who founded the Confraternity of Our Lady of La Salette. For one of the conditions for membership in the Confraternity which was established on May 1, 1848, was the recitation of the invocation, ‘Our Lady of La Salette, Reconciler of sinners, pray without ceasing for us who have recourse to you.’” [7]
What does the new text of the La Salette Rule say about the connection between the La Salette Missionaries and reconciliation?
“The original spirit that dominates the new text is that of ‘reconciliation’:
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Rembrandt’s powerful painting, The Parable of the Prodigal Son |
• The first text chosen to express the charism of the La Salette Missionaries was 2 Cor. 5: 18-20. It speaks of the “ministry of reconciliation” that belongs to Christ and has been passed on to us.
• The second is John 19: 25-27, presenting the scene at the foot of the cross whereMary is being given as mother to all. A later text states that it was here that Mary ‘was made Reconciler by her unique participation in the work of reconciliation accomplished by her Son.’ (Rule, Ch. 1,
par. 5, pg. 9)
• The text on God’s plan for salvation puts the covenant within the reconciliation optic,
viewing the mission of Christ as being sent by the Father to ‘reconcile to himself all things,’ (Col. 1: 20).
• The final text deals with the Mission of the Church, ‘to which has been given the
ministry of reconciliation.’”
The Missionaries of Our Lady of La Salette are defined in part as “a Religious Congregation dedicated to the apostolate” and “inspired by the same Spirit who moved the Son of God to reconcile the world to the Father... (and who) strive to serve Christ and the Church devotedly for the fulfillment of the mystery of reconciliation.” [8]
Where in the scriptures is “reconciliation” mentioned?
The term ‘reconciliation’ may not figure prominently as a theme in the scriptures, but as a theme (redemption, atonement) it runs like a red thread through all the sacred texts. From Genesis, chapters 1–11, we hear that:
• God creates a world that is good; God creates us ‘in the image of God’;
• There is a sin which brings alienation, injustice and death;
• “God, out of love and grace, freely chooses to overcome this alienation and redeem humanity from its bondage to sin and its consequences.”[9]
Reconciliation begins, through Abraham, with the establishing of a covenant between God and God’s people. Then follows the settlement of God’s people in Canaan, their exile and return—another step in the story of reconciliation.
With the life, death and resurrection of Jesus, the story of our reconciliation is changed forever.
The gift of reconciliation is seen as ‘alive and well’ in Jesus’ acts of love and healing, of forgiveness and the gift of new life.
Reconciliation has to do with the way in which God relates to us as friends, by initiating reconciliation, and how we relate to God and to others. Also reconciliation has to do with our
patterning ourselves on how God relates with us, using this pattern in our relationships with others by making peace and restoring relationships. [10]
Why is Saint Paul so important in our Christian understanding of reconciliation?
Paul is the central New Testament writer who advances and deepens the theology of reconciliation for Jew and Gentile alike. [11]
“The Greek words translated by ‘reconciliation’ or ‘reconcile’ only occur 15 times in the
New Testament, and almost only in the Pauline letters. Yet they are highly significant for understanding what it is that Christians believe God has accomplished for the salvation of the
world.” [12]
For Paul, reconciliation is no mere theory. It “reflects (Paul’s) own experiences as ‘a man in
Christ’ who came to see life in a new way from the encounter he had with the living Lord on
the way to Damascus. His ‘conversion’ marked the turning point and redirection of life best
described by ‘reconciliation’.” [13]
Paul sees that “At the cross of Jesus,… the focal point of the divine “rescue and recovery’ operation… enshrines within it both past hopes and fears and a potential for turning history in a new direction…The consequences of that deed, ‘once-for-all wrought out and completed, still need to be renewed in a proclamation and a contemporizing that is called by the apostle ‘the ministry of reconciliation.’ (2 Cor. 5:18)” [14]
And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation, namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God. (2 Cor 5: 18-20) |
In fact, “Paul identifies the Church’s mission – its very reason for gathering – with reconciliation. Second Corinthians identifies the community of disciples as ‘ambassadors’ of reconciliation (see 2 Cor 5: 18-20).” [15] Concerning this passage, the scripture scholar, P. E. Hughes writes, “There is no sentence more profound in the whole of scripture.” [16] Other passages of note on reconciliation are: Romans 5: 10-11; Eph 2: 12-16; Col 1: 22-23.
How did Paul develop his theology of reconciliation?
Paul did not hesitate to use pre-existing materials. “There are three texts that claim our interest: Romans 3:24-26; 2 Corinthians 5: 18-21; Colossians 1: 15-20, where in all instances it is probable that Paul has taken and edited Jewish or Hellenistic Christian confessional, possibly liturgical, materials.” [17]
Also, from his life-changing experience of conversion, we see that “reconciliation in Paul…
always has to do with personal relationships. Arguably the most remarkable aspect of Paul’s
teaching on reconciliation is that in virtually every instance in which he uses the word or its
cognates, God is the subject or agent of reconciliation… God is the one who takes the initiative
in seeking an end to hostility.” [18]
Another of Paul’s concrete personal experiences was with the Christian community in Corinth
who helped to form and deepen his theology of reconciliation. “The background to Paul’s teaching is his own rejection by the Christian community in Corinth who questioned his authority and motives in writing to them. The language Paul uses is clearly intended to bring
about reconciliation.” [19]
From the needs of his own ministry, we can see how “Reconciliation is the way Paul formulated his gospel in communicating it to the Gentiles… For pagans, newly won over to Christ there
was this pressing need: to receive assurance that the Lord who granted them pardon…was indeed the ruler of the spirit forces” from which they had been released. [20]
Now they, in turn, were called to reconcile and release others.
So, again, Paul’s idea of reconciliation is deeply personal. He desperately wants it to happen
soon to his rambunctious community in Corinth and, by extension, to us who read his letters today. He wants all of us to become – in fact and soon –“ambassadors of reconciliation”
in our daily lives.
Also, in his letter to Philemon which is only 25 verses, “Paul’s recommendation to Philemon
describes the Christian as one who exercises an individual reconciling role. The apostle acts
as a go-between intent on bringing together the runaway slave Onesimus and his master
Philemon. Each person in that three-cornered relationship was called upon to do something
difficult and costly… Onesimus must return to his master and accept the consequences of
his wrongdoing (vv.12, 18). Philemon is called upon as a Christian to forgive and to welcome
Onesimus back as a ‘beloved brother’ (v. 16) and even, it may be, to grant him his freedom (v. 21). ‘And each of the three [is to do] what he is called upon to do as a Christian’. Here we see a picture of reconciliation in action on the horizontal and social plane.” [21]
Simply summarized, “Paul’s teaching on reconciliation bequeathes a legacy to the church,
its ministers and teachers and members. It is the task of proclaiming both the bad news [we
need to be reconciled with God and others, from whom we are alienated and separated] and the good news [God, through the death of Jesus for us on the cross, has forgiven and reconciled us to God, making us one family in Christ – a new creation; God is initiating our reconciliation; we must be grateful and become reconcilers in his name], so uniting man’s need with God’s deed.” [22]
From Paul we receive the message, loud and clear, that “complete reconciliation is a future hope that shapes the way we live our lives. The Pauline trajectory of reconciliation does not
come to an end with the closing of the New Testament canon… This is because reconciliation
is not only a past historical event, but also the present activity of the Spirit of God in the life of the world drawing men and women into its orbit… That is why any account of the doctrine of reconciliation from a Pauline perspective is and must remain ‘a relatively open enterprise.’” [23]
What are some things the bible tells us about reconciliation?
Based on many passages from St. Paul, Fr. Robert J. Schreiter, C.PP.S., the noted scripture
scholar, summarizes “major Christian insights into the process of reconciliation. It is these
that form the background to the ministry of reconciliation, a ministry in which Paul exults so exuberantly in 2 Cor 5: 20.” [24]
a It is God who initiates and brings about reconciliation:
We are invited by Christ to “cooperate in the process of reconciliation. But we must not forget whence it comes and who continues to guide it.” [25] “(T)he victim is called upon to turn to God and experience God’s reconciling grace, and so, himself or herself, to become an agent of reconciliation.” [26]
b Reconciliation is more a spirituality than a strategy:
The process of reconciliation “cannot be reduced to a technical, problem-solving rationality. What undergirds a successful process of reconciliation is a spirituality, a view of thee world, that recognizes and responds to God’s reconciling action in that world. That is why reconciliation is largely discovered rather than achieved.” [27] It is more a gift that happens, a grace that is received, than a result which we directly cause.
c Reconciliation makes of both victim and oppressor a new creation: Reconciliation is about more than righting wrongs and repenting of evildoing. From the theology of St. Paul we learn that reconciliation takes us to a place that we haven’t been before; it makes both those involved into a “new creation.” In other words, reconciliation may surprise both of us—with its transformation, results or effects.
d The new narrative that overcomes “the narrative of the lie” is the story of the passion, death, and resurrection of Jesus Christ:
In solidarity with suffering humanity, “God works reconciliation through the death of God’s Son, Jesus Christ… The violence of our situations is met with the violence of Jesus’ death; the dawning of the resurrection heralds that ‘new place’ in which those
reconciled hope to find themselves….God reveals power where the powerful of this world least expect it. That is most evident in reconciliation itself, where those who areweak, broken, and oppressed show the way to those who had wielded power.” [28]
e Reconciliation is a multidimensional reality:
It “involves not just God’s reconciling activity. It involves:
• coming to terms with the alienation that violence and oppression have created;
• lament and healing of memory;
• accepting all that’s involved in the reconciliation, including those mysterious or seemingly-contradictory things we just can’t understand; [29]
What’s important to remember about the ministry of reconciliation?
Cardinal Carlo Maria Martini, the Jesuit biblical scholar and pastoral leader, shares with us his insights into living the charism of reconciliation. He outlines several qualities of the ministry of
reconciliation.
1• It is a difficult ministry: “It is not simply an action of God meant to improve our situation, but rather a restorative act to set right a broken world, to reestablish a bond that had been torn
or broken, to restore a relationship that had been undermined and weakened…The ministry of reconciliation is difficult precisely because it is a ministry that involves restoration. We are not dealing here with the spousal image of a marriage between two pure and innocent young people, approved by their respective parents, which moves ahead well and brings their union to completion. We are dealing instead with a broken marriage that needs to have a new rapport
established. That is why the new covenant is hard work.” [30]
2• It is very practical, a ministry of encouragement: “…Paul says: ‘We beseech you on behalf of Christ, be reconciled to God’ (2 Cor 5: 20). I do not mean encouragement in the sense of saying that everything is fine, but that even if things are not fine, there is hope for you, there is a life of peace and harmony for you, there is a fullness of human and divine satisfaction for you. Let yourselves be reconciled to God, to the people around you, to your work, to your icknesses, to your troubles, to your mental and emotional exhaustion— to everything you dislike in yourselves. Let yourselves be reconciled through reconciliation to God.” [31]
3• It is a ministry of peace: “Our ministry is rooted in understanding, compassion, and
mercy. It is a ministry of peace…because it is a ministry that tries to understand the depths of the human heart, its sufferings, its ignorance, its resistance, and tries to approach it with sympathy, empathy, and mercy, to help people on their way, to help them take small steps. [32]
4• It is a personal: This ministry involves not only the life of another but of our own life, our own heart as well. “(T)he ministry of reconciliation has to do especially with ourselves, because we cannot give peace if we do not have it. We cannot minister reconciliation if we are not ourselves reconciled. To be reconciled does not mean that we have nothing to forgive anybody; it means that we do have things to forgive and that we do forgive—ourselves and others.” [33]
5• It is a Marian ministry: “…we should turn to Mary often for her help, for she is the mother of reconciliation… (A)t the end of his ministry, (Jesus) entrusted Mary to John and John to Mary. This action serves as a sign of the reconciliation that has been accomplished and uses a covenant formula… The covenant is summarized in the mysterious relationship between the disciple and Mary. In the mutual entrusting of the disciple to Mary, there is a sort of foretaste,
an ongoing guarantee that the mystery of the covenant resolves all the divisions and contradictions within us..” [34]
Why should our ministry of reconciliation go beyond personal piety to Christian action?
John W. de Gruchy, an internationally esteemed political theologian, states that “it would be a theological travesty if we tried to give an account of the Christian doctrine of reconciliation in a way that confined it to the realm of personal piety and relations, or to the sphere of the Church. If there was ever a theological theme that had to be developed in relation to the world in all its agony and hope, this is that theme.” [35]
“The challenge in speaking about reconciliation from a Christian perspective is not simply that of proclaiming primary expressions of reconciliation, but engaging in public life in ways that make God’s gift of reconciliation and Christian hope a reality through secondary expressions.” [36]
“…reconciliation is properly understood as a process in which we become engaged at the heart of the struggle for justice and peace in the world.” [37] “…for Paul, theology and ethics are inseparably bound together. To be reconciled to God and to do justice are part and parcel of the
same process.” [38] “The gospel of reconciliation thus leads directly to defining the mission of the Church in the world, namely to proclaim the gospel of reconciliation (2 Cor 5:11-20) and the eschatological (future) hope of God’s restoration and renewal of the whole of creation… reconciliation, in other words, is an open-ended process that occurs through the Spirit and anticipates the coming of God’s reign of justice and peace… ” [39]
How can we connect our daily lives with the message and mission of La Salette?
It is important to realize the significance of St. Paul’s invitation to live out our call from God to share in the mission of being a reconciler (2 Cor 5: 18-20). We can connect ourselves with the message and mission of La Salette by:
• reading the scripture
• praying daily
• celebrating the Eucharist regularly
• reading and reflecting on the message and mission of La Salette
• welcoming and responding to situations where reconciliation is needed
• learning more about the charism of La Salette
• supporting the ministries of the La Salette Missionaries
• not only thinking about but doing the work of reconciliation at home, at work, at church, within our local and national society
• becoming a La Salette Missionary—priest, sister or brother
• connecting with a local La Salette Community or parish
• becoming a La Salette Lay Associate (see information on: www.lasalette.org/english/alumni.html)
What are some books about the La Salette Message? (available at our online bookstore:
www.lasalette-shrine.org/store/)
Fr. Roger Castel, M.S., From the High Peaks at La Salette, Mary Calls Us to Her Son, La
Salette Press, Attleboro, MA, 2003, 42 pgs.
Fr. Jean Jaouen, M.S., A Grace Called La Salette: a Story for the World, translated by Fr. Normand Theroux, M.S., Grassroots Publishing, Enfield, NH, 1991, 369 pgs.
Sylvain-Marie Giraud, M.S., The Book of Spiritual Exercises of Our Lady of La Salette, with introduction, notes and translation by Fr. Donald Paradis, M.S., Grassroots Publishing international, Enfield, NH, 236 pgs.
Fr. Donald Paradis, M.S., The Missionaries of La Salette: From France to North America, La Salette Publications, Attleboro, MA, 164 pgs.
Fr. Marcel Schlewer, M.S., All My People: Why She Wept at La Salette, Grassroots Publishing International, Enfield, NH, 2000, 155 pgs.
Great News: Reflections on the Weekday Gospels and the La Salette Message, Grassroots Publishing International, Enfield, NH, 2000, 370 pgs.
Footnotes:
1 Ralph P. Martin, Reconciliation: A Study of Paul’s Theology, John Knox Press, Atlanta, GA, pg. 104- 105
2 Everett L. Worthington and D.T. Drinkard, “Promoting Reconciliation Through Psychoeducational and Therapeutic Interventions,” Journal of Social and Clinical Psychology (2000), as quoted in Forgiveness and Reconciliation: Religion, Public Policy & Conflict Transformation, Raymond G. Helmick, S.J. and Rodney L. Petersen, eds., pg. 166.
3 Michael Weldon, A Struggle for Holy Ground: Reconciliation and the Rite of Parish Closure, pg. 30.
4 Weldon, pg. 31 5 Everett L. Worthington, Jr., Forgiving and Reconciling: Bridges to Wholeness and Hope, pg. 170
6 Marcello Azevedo, S.J., The Consecrated Life; Crossroads & Directions, Orbis Books, 1995,
Guillermo Cook, trans., pg. 44-45
7 Eugene Barrette, M.S., A Search into the origins and Evolution of the Charism of the missionaries of Our Lady of La Salette, Gregorian University, Rome, for Licentiate in Spirituality, 1975, pg. 42 (available on website of the La Salette Missionaries: www.lasalette.org/english/spirituality.html)
8 Barrette, pgs. 41-42
9 John W. de Gruchy, Reconciliation: Restoring Justice, Fortress Press, Minneapolis, MN, 2002, pgs. 48-49
10 de Grunchy, pg. 51
11 Ibid.
12 Ibid.
13 Martin, pg. 71
14 Martin, pg. 227
15 Weldon, pg. 33
16 Martin, pg. 108
17 Martin, pg. 81
18 de Grunchy, pg. 52
19 de Grunchy, pg. 53
20 Martin, pgs. 153-154
21 Martin, pg. 231
22- Martin, pg. 229, emphasis, brackets and italicized words were added.
23 de Gruchy, pg. 56
24 Robert J. Schreiter, C.PP.S., Reconciliation: Mission and Ministry in a Changing Social
Order, Orbis Books, Maryknoll, NY, 1992, pgs. 59-62
25 Schreiter, pg. 59
26 Ibid.
27 Schreiter, pg. 60
28 Schreiter, pg. 61
29 Schreiter, pg. 61-62
30 Cardinal Carlo Maria Martini, The Gospel According to St. Paul: Meditations on His Life and
Letters, translated by Marsha Daigle-Williamson, PhD, The Word Among Us Press, Ijamsville,
MD, 2008, pg. 118.
31 Ibid.
32 Martini, pg. 122
33 Martini, pg. 124
34 Martini, pgs. 124–125
35 de Grunchy, pg. ix
36 de Grunchy, pg. 19
37 de Grunchy, pg. 21
38 de Grunchy, pg. 54
39 de Grunchy, pgs. 55-56