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Rebirth requires learning /14 - It takes time and a great deal of gentleness to learn to recognize yesterday's faith and God in a faith and a God that have become so different as to be unrecognizable.
by Luigino Bruni
published in Città Nuova on March 20, 2025 - From the magazine Città Nuova no. 10/2024
Man is a social animal, yet nothing more than social life is a source of suffering and pain. Those community places from which our greatest happiness springs – family, friendship, work, love... – are the same places where the deepest wounds are inflicted.

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Until a few decades ago, communities held together thanks to one main tool: hierarchy. Fathers, kings, priests were also instruments for resolving interpersonal conflicts, or for preventing them from emerging. Monasteries and convents held many people together thanks to the presence of superiors (the name says it all), who acted as mediators in relationships. Sr. Anna did not meet Sr. Bruna directly, but through a third party, Mother Carla, who stood above the two and prevented the meeting from being too direct and therefore dangerous. Furthermore, in monastic communities there is a rule, the great legacy of the founders, which mediates community relations together with the hierarchy. And even though life was communal, in reality the hierarchy and the rule ensured that everyone interacted with everyone else without having to “touch” anyone. Special friendships were discouraged, overly subjective spiritual paths were stigmatized, peripheral and lateral interactions were discouraged, all to preserve the order and survival of the community. Abbeys have survived for centuries partly because hierarchy and rules prevented or contained interpersonal conflicts.
In the spiritual movements that emerged in the Catholic Church in the second half of the 20th century, something similar but also very different happened. The presence of the founder in the early stages of the movements, and of his representatives at the local level, played a role very similar to that of hierarchy and rules in monastic communities. The charisma of the founder was so bright that it (almost) prevented people from “seeing” the faults and limitations of others, and their own: his light dazzled everything and everyone. Everyone looked only at the charisma and his mission, and there was neither time nor space to look around and discover the faults and limitations of others. Emotional energy was not used (and wasted) to resolve intra-community conflicts, but spent on converting and spreading the charism and the movement. And the communities grew. With the disappearance of the founders, the context changed and became more complicated. Firstly, even though the founders of these movements generally wrote a rule, the function of the rule in these new communities is not the same as in the ancient monastic communities. Instead, they are more similar to the case of St. Francis and the mendicant movements. As Giorgio Agamben taught us (Altissima povertà, Neri Pozza, 2011), what really mattered to Francis was not adherence to a rule but to a way of life (that of the Gospel). A friar who does not live like Christ is not a friar, nor is a nun a nun, even if they follow the rule perfectly. Their actions and words are inseparable from their lives.
Of course, friars and nuns also make mistakes, sin, and are inconsistent, but their actions are not protected by their fidelity to the rule. A friar who loses his way of life loses everything; no fidelity to the rule can save him. A Benedictine in crisis could save himself by clinging to the rule and the liturgy; a Franciscan in crisis has only one chance: to convert and return to his way of life. For this reason, movements are more fragile than monasteries, because no rule can perform a vicarious function of salvation. This fragility is an expression of the extreme poverty of the Gospel.
Even new movements were born as a bare form of life, because every charismatic community experience, including early monasticism and its many reforms, is born only in this way. And so, when the founder disappears, these communities find themselves very fragile because they have only personal fidelity to the charism to continue. After the founder, communities live only if everyone is faithful to the charismatic way of life; crises are not resolved either by hierarchy or by rules. One can only live if one tries to look ahead, and not beside oneself. In a living and generative community, the limits and defects I discover in others become paths to enter into their souls, to cultivate that tenderness that arises in the face of a brother's emptiness, who ends up being loved not “despite” his limits but “thanks” to them. You see a lack, you smile. And then, without delay, you look ahead and outside, to resume the race.
 
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Rebirth requires learning /14 - It takes time and a great deal of gentleness to learn to recognize yesterday's faith and God in a faith and a God that have become so different as to be unrecognizable.
by Luigino Bruni
published in Città Nuova on March 20, 2025 - From the magazine Città Nuova no. 10/2024
Man is a social animal, yet nothing more than social life is a source of suffering and pain. Those community places from which our greatest happiness springs – family, friendship, work, love... – are the same places where the deepest wounds are inflicted.

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    [title] => The age of charismatic amphibians
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Rebirth requires learning/12- The transformation of a charisma in the organisational phase, from the founder's first generation to the second.
by Luigino Bruni
Article published in no. 8/2024 of Città Nuova on 4 January 2025
Max Weber, perhaps the greatest sociologist ever, theorised at the beginning of the 20th century about the relationship between charismatic leadership and bureaucratic leadership, i.e. the ‘government (kratos) of offices (bureau)’. His thesis was very straightforward: if and when a movement born of a charismatic founder becomes, e.g. upon the founder's death, an institution and thus a bureaucratic organisation, the charisma dies to give birth to the institution.
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For Weber, when a charismatic movement becomes an organisation, the institutional phase begins. In other words, there is no charismatic institution possible: you can either have a charisma without an institution or an institution without a charisma. Weber's theory is radical and has been the subject of various modifications and mitigations over the last hundred years, nonetheless it remains a great idea with which to reason, even for the world of religious charismas in the Church and outside it, where the discourses are more complicated.
First of all, even if we take Weber's theory seriously, we cannot say that in a contemporary institution today born from a charisma of yesterday, there is no longer any trace of the founder's original charisma in its organisational life, statute, governance, lifestyle, narrative capital or identity. All this remains, and the charisma continues to be visible in some way in the life of the organisation, or at least it can be.
But - and this is where the decisive point lies - when a community passes from the first generation of the founder to the second and (later) generation of the organisation, the nature of that community changes with this passage. And it changes in some important and often crucial aspects. In particular, the main instrument for attracting and selecting new members for the movement (and for retaining the ‘old’ ones) changes. In the first, charismatic phase, in fact, people, especially young people, were attracted by the charisma personified by the figure of the founder. People entered the community because they were enchanted by the prophecy of the charisma and the prophet, they were fascinated and attracted by the charismatic spiritual ideal in itself, without any need for anything else. Because, when a charismatic community begins, the prophetic force of the founder(s) is so great that it arouses so-called pure vocations, that is, people who do not enter a community to perform a job, a task or to achieve goals, but only because they have a - somewhat extraordinary - experience of total identification between the individual and the collective spirit, they discover they already belong to that charisma before getting to know it. In the second, organisational phase, on the other hand, new members are attracted by the message, the purpose, the goals, the values, if they are explicit and interesting, and this is not always the case. It is not easy, in fact, for a charisma of yesterday to be translated into an understandable and attractive message today, not least because the same adult members that have lived the founding experience are the ones struggling to find motivation in the new institutional phase, where many live like fish out of water, even when they become amphibians in order to survive. Objectives, values, goals, important and often good things, but external to the charisma itself, do not selectmore vocations, that is, people willing to spend their entire lives, because vocations are only generated by the ideal in itself and by its absolute and infinite nature. Instead, in the institutional phase, adherents, sympathisers, employees of the structure and supporters are attracted, who approach for one or another of the institution's objectives.
This is the so-called ‘NGOnisation’ of movements, which change in nature, and from prophecy they turn into works, and can do many good things, however different ones from what they did before. This is the fate of many current communities born in the 1900s by charismatic founders. It is not always a bad fate. So does the charisma-prophecy have no more chance in the phases following the first? It may if the organisation succeeds in generating reformers who will be able to re-launch new charismatic and prophetic phases in different places and in various forms. And the reformers will be many, not all consistent with each other.
After the founders, the great trees of yesterday can continue the prophetic experience if they become forests. Otherwise, they must organise themselves to become an institution, to start reasoning like institutions, using the instruments of institutions (incentives, for example) that will bear different fruit, perhaps even good fruits but different ones. The evolution of charismas into institutions is in part inevitable, but in part it depends on the choices, talents and courage of their governments and individuals.
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Rebirth requires learning/12- The transformation of a charisma in the organisational phase, from the founder's first generation to the second.
by Luigino Bruni
Article published in no. 8/2024 of Città Nuova on 4 January 2025
Max Weber, perhaps the greatest sociologist ever, theorised at the beginning of the 20th century about the relationship between charismatic leadership and bureaucratic leadership, i.e. the ‘government (kratos) of offices (bureau)’. His thesis was very straightforward: if and when a movement born of a charismatic founder becomes, e.g. upon the founder's death, an institution and thus a bureaucratic organisation, the charisma dies to give birth to the institution.
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    [title] => The beauty of vocations reaching adulthood
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Rebirth requires learning/10 - The carefree attitude and vitality of youth, even within movements and charismas, must grow and evolve into spiritual maturity. It is not an automatic process, nor is it simple.
by Luigino Bruni
published in Città Nuova on 11 November 2024 - Issue no. 6/2024
Becoming an adult is always a complicated process with an uncertain outcome. However, having had a great spiritual and ideal experience as a young person further increases the complication and uncertainty.

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Youth is the marvellous age for everyone; it is the time of infinite energies that make us begin impossible journeys. It is the time when everything seems possible, the constraints of reality are only challenges, and cautionary advice from adults can only be annoying and is (rightly) returned to the sender. It is the season of absolute gratuitousness, of marvellous dreams, of great generosity that goes so far as to make us give our whole lives to a person, even to God.
When a strong spiritual experience and identity is grafted onto natural youth, as happens when you encounter a charisma in which you totally recognise yourself, youth explodes and all its natural virtues and gifts are amplified. Generosity becomes absolute, ‘forever’ becomes the only language you understand and the only one with which you want to speak about yourself and life in general. You give everything because you want to give everything, because you cannot but give everything, all that you possess and what you do not yet have.
For this reason, there are few things on earth more beautiful and sublime than a young person, a young person who encounters a vocation and responds with a ‘yes’ that becomes a donation of one's whole life. Young people are illuminated by a different and very clear light; their eyes take on another type of brilliance and become even more beautiful than the beautiful eyes of all young people. When you are young, you totally identify yourself with the life of that charisma and the community, that's all you want. This total identification, however, is not experienced as a limitation of your own personality, but as its empowerment and full development. We see a new and beautiful sea in front of us, and we just want to ‘get shipwrecked’ gently into it.
There are people who remain in this charismatic youth for many years, well beyond the time of biological and psychological youth. Lengthening the time of youth is inherent to vocations, and in a certain sense it lasts a lifetime: you can easily recognise someone who received a vocation as a young person also by a different timbre of the soul that lasts until old age, which will allow them to call the angel of death by name.
It is not difficult, then, to understand why that mysterious and imprecise process called ‘becoming an adult’ is particularly complex for young people with true vocations. Indeed, on the one hand, when the providential and necessary crisis of maturity arrives, it is not easy to understand that the form that spiritual life took during youth and is now ending was only the shell of the chrysalis, which must be shed if one is to take flight.
It is during this transition-metamorphosis phase of the caterpillar into a butterfly that so many people with genuine vocations go astray. The forms of this bewilderment are many. The first, and the most obvious, is that of those who identify spiritual life (God, faith) with the caterpillar; and thus, faced with the crisis and death of the faith of youth, they become convinced that faith and God were merely the illusions of a naive youth. The first faith dies and with it everything dies. These are those who, in order to become adults, lose their faith and vocation.
Then there are those who have the opposite experience, albeit generated by the same error of identifying spiritual life with its first form. These people one day sense that something important is about to end and die, and they are terrified by the prospect of losing the only treasure of their life forever, of losing the best part of themselves; and blocked by this panic they deny themselves the possibility of growing. Thus, in order not to lose their vocation and faith, they never become adults. I believe that in religious communities there are more people of the latter than of the former type. They do not leave the communities and institutions they entered as young people, they continue to live the life they have always lived, but in a certain sense they leave their lives behind, because, without knowing it or wanting to, they interrupt the process of their human flourishing and therefore of their freedom.
However, there is also a third outcome, which is always possible: becoming adults by saving the vocation of youth. These are authentic rebirths-resurrections that are still rare in communities and movements, because they require the capacity-gift to persist in the silence of the ‘holy Saturday’, and because it takes time and much meekness to learn to recognise yesterday's faith and God in a faith and God that have become so different to the point of being unrecognisable. Much adult faith takes the form of the question why?, and yesterday's easy answers become only difficult questions, shouted together with the poor and the victims of the earth.
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    [text] => 
Rebirth requires learning/10 - The carefree attitude and vitality of youth, even within movements and charismas, must grow and evolve into spiritual maturity. It is not an automatic process, nor is it simple.
by Luigino Bruni
published in Città Nuova on 11 November 2024 - Issue no. 6/2024
Becoming an adult is always a complicated process with an uncertain outcome. However, having had a great spiritual and ideal experience as a young person further increases the complication and uncertainty.

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    [title] => The era of new hope
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Rebirth requires learning/8 - The four tendencies that members of a religious community or movement can have after the death of the founder.
by Luigino Bruni
Article published in the 4/2024 issue of Città Nuova on 07/09/2024 
When a community or spiritual movement passes from the first generation of founders to the next, this decisive passage takes various forms in the people who are part of it. In general, there are (at least) four main tendencies that are present in different degrees in people, and sometimes even in the same person.
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The first tendency is the one found mainly in those we can call the diehards. It is the tendency that leads the person to live after the death of the founders exactly as they lived before, as if nothing important had happened. The same lifestyle, the same spiritual readings, the same commitments, the same language. This continuity has positive dimensions, too (seriousness, for example), mixed with some other, more problematic ones. They see the external impact of what they do diminishing, they feel a growing physical and spiritual fatigue, but they go on like they did yesterday. They are like that friend of mine who, faced with the increase in the price of petrol, said: ‘Nothing changes for me: I always put in 20 euros worth of it’. Usually, when this tendency prevails, it brings with it a certain nostalgia for the past, the praise of times gone by, the idea that all the troubles of the present depend on having lost the purity of the early days. It is a very understandable tendency, but one that should not be encouraged.
The second tendency is what we might call delusion. It is typical in those who at some point have convinced themselves that the foundation phase was a long self-deception, a collective and individual delusion played out in perfect good faith by all, which kept them in a spiritual and psychological type of adolescence or childhood for too long. Some people who find themselves in this second tendency also develop feelings of anger and rebellion, especially if they have invested heavily in the first season of community. The anger is towards themselves and sometimes also towards the community. It is a delusion that, however, is preferred to illusion and can thus become a true spiritual rebirth into a new maturity.
Then there is the third tendency towards spiritual depression, a kind of individual and collective sloth, made up of a lack of desire and eros. This is the most dangerous tendency, and its symptoms (cosmic pessimism, cynicism, criticism of anyone who does anything constructive...) must be identified immediately. Those who cultivate this tendency do not experience delusion beyond the illusion, also because they have neither the energy nor the will to do much self-analysis. They simply experience a gradual decline in the joy of doing things as before, they believe less and less in what they do, and no longer announce anything to anyone. They attribute the decline in desire to advancing age, to times that have changed, to young people not being what they once were. When this trend takes hold in communities, people withdraw to private life, and find themselves in a similar condition to that of the two disciples of Emmaus before the ‘unknown traveller’ joined them.
Finally, there is also a fourth, good trend, which is different and very important. It is hope. This is triggered in those who, faced with the same difficulties that everyone else sees, and well aware that in the community some dimensions have really changed and life is harder, instead of cultivating the three previous tendencies (which they see well in themselves and around them) try to engage in new projects, to use their creativity in search of new narrative codes, and together with others give life to collective processes of change. They do this in the simplicity of everyday life: they do not wait for the big moment, but make the small moments they have big. Hope, this hope, has nothing to do with a new self-delusion or naivety. It is born when one day, after perhaps having experienced all three tendencies, one realises that rebirth requires learning, that one can choose to be born again, that a resurrection is possible at 30, 60, 90 years of age. It may not be the great resurrection of everyone and the whole movement, but it can be your resurrection and that of the people you live with. And then you set off, with a few friends, for a new promised land. People who choose to cultivate this tendency are recognisable by a particular kind of meekness and typical delicate beauty. They attract us and, even if we have already been dominated by the other three tendencies, we feel involved in their rebirth. It is in the hearts of these people of hope that the future is sprouting: the third traveller has already joined them on the road to Emmaus.
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Rebirth requires learning/8 - The four tendencies that members of a religious community or movement can have after the death of the founder.
by Luigino Bruni
Article published in the 4/2024 issue of Città Nuova on 07/09/2024 
When a community or spiritual movement passes from the first generation of founders to the next, this decisive passage takes various forms in the people who are part of it. In general, there are (at least) four main tendencies that are present in different degrees in people, and sometimes even in the same person.
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Rebirth requires learning/6 - Communities and movements, between the words of the founders and the voice of the new prophets
by Luigino Bruni
published in Città Nuova on 11/07/2024 - From the Città Nuova magazine, no. 2/2024
In spiritual communities and charismatic movements (i.e. arising from a charisma, whether religious or secular), the form taken up by the exercise of one's history, of memory and remembering is important. The most precious and difficult discernment does not concern negative episodes or small words from the past: the crucial art is knowing how to use the true words, the founding episodes of a community's history, including the great words of the founders and the first beloved and venerated witnesses.

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In this essential exercise, too, a passage from the Gospel of Luke comes to our aid: «Woe to you, because you build tombs for the prophets, and it was your ancestors who killed them. ...they killed the prophets, and you build their tombs.» (Lk 11:47-48). Jesus’ contemporaries had begun to celebrate and honour the prophets of the past, those who had founded the faith of the people, rediscovering and building up their tombs, which were transformed into authentic shrines and became destinations of popular pilgrimages. For some, this new prophetic devotion could be interpreted as a sign of a new season of appreciation and listening to the word of the prophets, a true conversion: «They killed them; you build».
And instead, here too, Jesus surprises us and unmasks a reality that shows itself opposite to what it appears like - the Gospel is a succession of unveiled realities that show themselves opposite to those that seem obvious to all. And he tells us that celebrating the prophets of the past by honouring their tombs and their memory may contain nothing new: the prophets of the present (including himself and the Baptist) continued to be persecuted and killed while the people were worshipping the tombs of yesterday's prophets.
Honouring the prophets (saints or founders) of yesterday is therefore not a credible sign of a community listening to and esteeming its prophets of today, too. On the contrary, the history of Christian, spiritual and ideal-driven communities often shows exactly the opposite tendency: the more the saints of the past are venerated, the less the prophets of the present are listened to, who, not infrequently, are discredited and persecuted precisely in the name of devotion to the great ones of the past.
Charismatic communities have a continual vital need for prophecy, which is certainly expressed in keeping the founder's charisma alive and present in its entirety, but it is also expressed in recognising, encouraging and not fighting the prophecy present in those people that the Spirit continually sends to the communities, especially in the generations following that of the first founders.
A charismatic community does not live today simply by remembering yesterday's prophecy, nor only by updating yesterday's charisma for today. All of this is necessary, but it is not sufficient for a community that wants to keep itself alive and life-giving and thus to continue to attract new vocations and young people. The sufficient condition is listening to present prophecy, which presupposes that the people of today who by gift and task incorporate a prophetic dimension are neither rejected nor discouraged, but welcomed and valued.
A charisma is not a diamond that made an appearance on earth once and for all and must only be kept in a glass case so that it can continue to shine. A charisma is a seed that continues to give its flowers and fruit in every season - charismas always require a declination in the present time. Jesus has remained alive in the Church not only because he is treasured and venerated, not only because of his real presence in the community, but because the Spirit has sent many charismas to the Church over the centuries.
But recognising today's prophets is not at all easy, because the real prophets are generally neither recognised nor heard. Instead, communities love false prophets because, as ‘prophets by profession’ they specialise in telling the leaders and the average sensibility of the community only what they like to hear in order to reinforce illusions and self-deceptions (that are very common in times of crisis).
The passage from Luke tells us something more, too: that today's prophets are silenced and marginalised just as the celebration of yesterday's prophets grows. A concrete way of doing this is to use the words of the founders or great men and women of the past to silence the true prophetic words of today, thinking, often in good faith, that the new prophecy that is expressed in today's community competes with, diminishes or even fights the prophecy of yesterday's founders. And so texts, oral testimonies, and yesterday's moral lessons are used to counter today's words and moral lessons that would be, instead, the only real cure for the crisis that the community is experiencing.
Photo credits: Fauxels’ images from Pexels
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Rebirth requires learning/6 - Communities and movements, between the words of the founders and the voice of the new prophets
by Luigino Bruni
published in Città Nuova on 11/07/2024 - From the Città Nuova magazine, no. 2/2024
In spiritual communities and charismatic movements (i.e. arising from a charisma, whether religious or secular), the form taken up by the exercise of one's history, of memory and remembering is important. The most precious and difficult discernment does not concern negative episodes or small words from the past: the crucial art is knowing how to use the true words, the founding episodes of a community's history, including the great words of the founders and the first beloved and venerated witnesses.

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Rebirth requires learning/4 - How to keep charismatic communities alive and fresh in the generation following that of the founders
by Luigino Bruni
published in Città Nuova on 30/04/2024 - From the Città Nuova magazine n. 12/2023
Communities live within a dynamic tension between the “inside” and the “outside”. Without a certain collective intimacy made up of dense, strong and warm relationships, you cannot create any community. Therefore, the centripetal force that pulls everyone towards a single spirit is essential to generate true community life. These strong, intimate relationships are cherished by community members. They generate a typical and great joy: as we say ‘we’, we hear our truest name resounding, and as we say ‘I’, everything speaks to us of ‘we’, to the point of (almost) no longer being able to distinguish the individual soul from the collective spirit.
This typical relational good is the first nourishment of communities. It is in this intimacy, completely individual and completely collective, that the secret, the beauty, as well as the criticality of community life are found, especially when communities attract and cultivate vocations, that is, when they are composed of people called by name by the charisma of the community, which they feel are the best and truest part of their own selves. The subject's identification with the group becomes a spiritual game of mirrors, a mutual and generalised empathy, and individuals generally perceive no compulsion to feel the same feelings as everyone else – that’s the ‘il naufragar m'è dolce in questo mare’ (‘shipwrecking is sweet to me in this sea,’ quoting Italian poet Giacomo Leopardi - the tr.) of the community.
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Inevitably, this internal dynamic creates boundaries, borders and demarcation zones between inside and outside, in order to guard this precious intimacy. The intense internal life then, over the years, also creates a common language, a way of life, a way of praying and celebrating, winks and gestures that make it immediately recognisable from the outside who is part of that particular group. Those who are inside do not realise that they are changing day by day, but to those who are outside it appears very clear and is also viewed with some concern. For if, after the first phase, communities do not lower their drawbridges and make entry (and exit) much more porous and easy, they begin to decay through loss of biodiversity and air.
In this regard, an episode from the Gospel of Luke may be interesting: ‘»Master,« said John, »we saw someone driving out demons in your name and we tried to stop him, because he is not one of us.« »Do not stop him,« Jesus said, »for whoever is not against you is for you.« (Lk 9:49-50). Jesus' companions behave like many members of a community towards people outside the “magic circle” who act as if they were inside. There are many ways in which these dynamics are expressed.
One of these is regarding those people who, after spending time with the community, feel a second vocation, leave it and start their own new community. Especially at the beginning, these people of a “second vocation” use very similar, if not identical, language and spiritual categories to those they learnt and lived in their original, first community. This similarity sometimes appears excessive to the old companions, they think it is disturbing, similar to plagiarism, and they complain about the lack of recognition of the first source, and so their reaction can turn into outright hostility. This is a common and understandable mistake, but one that must be fought as a temptation.
Another typical phenomenon is the arrival in the community of people with their own talents and charismas that are in part different from those of the founder, who nevertheless feel themselves to be authentic children of that charisma. This is the experience of St Paul who, although he did not know the Lord, felt himself to be an apostle just like the twelve. And just as Paul did not have an easy life with Peter, James and the other apostles, so the new Pauls do not have an easy life in charismatic communities, where they are often opposed by members, who are forgetting, perhaps in good faith, that salvation and a good future depend greatly on the presence of these external-internal reformers.
In the generation following that of the founders, the spiritual “border management” of the community becomes fundamental and vital. Everything must be done to ensure that yesterday's community is enlivened and challenged by new arrivals, who are sometimes very different from the first generation members’ profile, but who work the same miracles “in the name” of the charisma. Among those who work in the same name there will undoubtedly be false prophets and even opportunists, which is an inevitable risk because a community that did not also generate false prophets would not have enough life force to generate any true prophets.
When, on the other hand, the fear of losing the identity and the purity of the charisma prevails (a typical “Gnostic” temptation), communities wither, grow old, and the joy of living disappears from them, which, together with the presence of young people are the two “sacraments” of communities capable of a future.
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Rebirth requires learning/4 - How to keep charismatic communities alive and fresh in the generation following that of the founders
by Luigino Bruni
published in Città Nuova on 30/04/2024 - From the Città Nuova magazine n. 12/2023
Communities live within a dynamic tension between the “inside” and the “outside”. Without a certain collective intimacy made up of dense, strong and warm relationships, you cannot create any community. Therefore, the centripetal force that pulls everyone towards a single spirit is essential to generate true community life. These strong, intimate relationships are cherished by community members. They generate a typical and great joy: as we say ‘we’, we hear our truest name resounding, and as we say ‘I’, everything speaks to us of ‘we’, to the point of (almost) no longer being able to distinguish the individual soul from the collective spirit.
This typical relational good is the first nourishment of communities. It is in this intimacy, completely individual and completely collective, that the secret, the beauty, as well as the criticality of community life are found, especially when communities attract and cultivate vocations, that is, when they are composed of people called by name by the charisma of the community, which they feel are the best and truest part of their own selves. The subject's identification with the group becomes a spiritual game of mirrors, a mutual and generalised empathy, and individuals generally perceive no compulsion to feel the same feelings as everyone else – that’s the ‘il naufragar m'è dolce in questo mare’ (‘shipwrecking is sweet to me in this sea,’ quoting Italian poet Giacomo Leopardi - the tr.) of the community.
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Rebirth requires learning/2 - Big changes do not always happen in small steps; and the need to proceed step by step must not become an obstacle to taking urgent initiatives
by Luigino Bruni
published in Città Nuova on 24/01/2024 - From the Città Nuova magazine, n. 10/2023
We recently commemorated sixty years since Martin Luther King's great prophetic speech, I Have a Dream, delivered in Washington on 28 August 1963. Looking back on that speech, there was one passage that struck me: “This is not time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism”. He was very critical of gradualism, of the deeply ingrained idea that big changes cannot happen immediately because the great complexity of the reality to be changed requires a gradual process and a policy of small steps. Gradualism receives much consensus because it emphasises a true value, that of inclusion, of the need to involve the various players who have a role in the creation of problems and thus also in their solution. Hence the great processes of grass root consultation, questionnaires, and the many commissions to ensure the synodality of the entire process of change.
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I do not want to claim that the gradualist method should never be adopted or that it is always wrong. The question is a different one: why was Martin Luther King so opposed to gradualism? Because, quite simply, in those who invoked the politics of small steps he saw an alibi for continuing to postpone urgent and obvious reforms and changes (apartheid, for example), and because it acted as a ‘tranquilliser’ of conscience for those in power. Appealing to a value, even if it was a valid one in itself, only became a justification for the status quo - those who oppose a necessary process almost always do so in the name of some good reason.
Not all changes happen in small steps. In physics, water turns from liquid to solid in an instant. Revolutions do not happen gradually either, because certain processes explode when a critical threshold is passed. Today, for example, those who continue to advocate gradualist policy in the area of climate change and ecological transition (the very word transition incorporates the idea of small steps) almost always use this fine word to slow down a change that was ever so urgent already twenty years ago. The inclusion of all governments and various economic stakeholders is an essential part of the environmental problem; it is the prime cause of why we are watching motionlessly as the climate declines rapidly and inexorably. When the ship is sinking, or when a house is burning, no one thinks of calling together an assembly to decide what to do through complex procedures: there would have to be a captain to take responsibility for the choices and to make those choices. The world does not have a captain (and that is just as well) and in fact we are sinking; but this ‘captain’ can and must emerge from below, from the world's population, from civil processes that can lead to quick and effective decisions to replace the lack of ‘captains’ - and let's just hope they are peaceful and non-violent.
But what is astonishing is that gradualism takes hold even in ideal driven communities and movements which do have ‘captains’, where there is a government that could and should take urgent decisions. And instead, all too often, even in these, when faced with general and serious crises that would require rapid change, the gradualist method is preferred, and with it the creation of commissions that will one day report on the needs that have emerged with the (somewhat naive) hope that in the end a synthesis will be made of all the information that will have been gathered. And so the years pass, and the governments with them, the disease worsens, and while the doctors are discussing what to do, the patient is nearing death.
Furthermore, a typical error of these gradualist methods concerns economics. The economic aspects are the first to emerge during a crisis, but they are the last to be addressed, because the economy is an indicator of much broader and deeper phenomena than just the economy. Economic indicators are the red light in a car that signals an engine failure: it tells you to fix the engine and after that, once it is repaired, the light will go out on its own. Instead, they start fixing the economy first without understanding the structural illnesses that generated the economic crisis, and the more they fix the economy, the more the illness grows in the depths.
The quality of a government in times of crisis depends a lot on the ability of those in charge to sense, by instinct, where the problems are in the ‘engine’, and to start from there. They will receive criticism, accusations of authoritarianism, but perhaps they will save the body that is suffering.
Credits foto: © Unseen Histories su Unsplash
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Rebirth requires learning/2 - Big changes do not always happen in small steps; and the need to proceed step by step must not become an obstacle to taking urgent initiatives
by Luigino Bruni
published in Città Nuova on 24/01/2024 - From the Città Nuova magazine, n. 10/2023
We recently commemorated sixty years since Martin Luther King's great prophetic speech, I Have a Dream, delivered in Washington on 28 August 1963. Looking back on that speech, there was one passage that struck me: “This is not time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism”. He was very critical of gradualism, of the deeply ingrained idea that big changes cannot happen immediately because the great complexity of the reality to be changed requires a gradual process and a policy of small steps. Gradualism receives much consensus because it emphasises a true value, that of inclusion, of the need to involve the various players who have a role in the creation of problems and thus also in their solution. Hence the great processes of grass root consultation, questionnaires, and the many commissions to ensure the synodality of the entire process of change.
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