The Divine Dictionary - A is for Attic

 In 1906, the American writer and satirist Ambrose Bierce published The Devil's Dictionary, giving parallel, but strikingly accurate (and cynical) definitions of common words.  For example: 'Education, n. That which discloses to the wise and disguises from the foolish their lack of understanding.'  Or: 'Christian, n. One who believes that the New Testament is a divinely inspired book admirably suited to the spiritual needs of his neighbour.'  Inspired by this example, I am launching a new series on this blog entitled The Divine Dictionary which will supply the world with the much-needed guide to how the Focolare Movement has redefined many common words.  As far as I am aware, most of these words are part of the unwritten 'internal' culture of Focolare, so for those who wish to know the nature of the Movement from within may find this new Divine Dictionary useful.  There are numerous examples, so please send me suggestions or queries.  We are starting with...

A is for Attic

'Attic' is one of the first words to be redefined for you when you encounter the Focolare Movement, because it comes at the very start of 'The Story of the Ideal', the simple, enchanting and rigidly fossilised account of how the movement began.

The definition is clear:  the attic is where you put your books.  All of them.

As I explained in The Pope's Armada, 'An extreme integrism underlies Focolare's anti-intellectualism - indeed, its opposition to thought of any kind in its members.  This atiitutude dates from the very beginnings of the movement.

'Chiara Lubcih described how God told her to give up her philosophy studies: "It was when, in order that He could become our Teacher and instruct us in the truth, God asked to sacrifice all the truth that men could give us. It was when, so as to reveal Himself to us, God gave us the strength to put all the books of other teachers in the attic."

'The symbolic act of "putting one's books in the attic" came to signify, in the lore of the movement, the rejection of human learning.  It remains one of its most powerful slogans.  Chiara Lubich emphasises that this radical rejection of outside knowledge is a fundamental step to be taken by all recruits:  "This act of our life is the basis of all the doctrine of the 'Ideal'. It has to be the basis for anyone who wishes to follow Jesus in His Work [the movement]." 

'...Chiara states categorically that "One thing was certain: He who lived among us was God and therefore he was able to reply to all the questions that all men of all time might pose." And the condition for this 'illumination' is also made quite clear: "... the complete void of our minds".'  

I should hastily add, that this means everyone else's minds - the only exception being hers.  In practice, putting one's books in the attic means that she becomes the sole teacher and authority for all the members of the movement.

Clearly she disagreed with that other noted thinker, Socrates, who said, 'Employ your time in improving yourself by other men's writings so that you shall come easily by what others have laboured hard for.'  She thought differently from Socrates on another subject.  He believed that 'The only true wisdom is knowing you know nothing.'  Whereas she apparently believed she knew everything and revealed her teachings, ironically, in numerous books.   She certainly disagreed with Socrates' dictum, 'I cannot teach anybody anything.  I can only make them think.'

 'Put your books in the attic' is Focolare's low key equivalent of Nazi book burnings. It is therefore not surprising that this phrase is like a red rag to a bull to those outside the movment.  In the process of publishing The Pope's Armada, the book was closely read by Bantam Press'  top firm of solicitors in the City of London.  They had drawn up a list of possibly contentious items - on all of which I was able to satisfy them  By a strange coincidence, the lawyer handling the matter was a practising Anglican and had attended one of Focolare's Easter Anglican trips to Rome, including a visit to Loppiano.  In reading The Pope's Armada, what really outraged him and alerted him to Focolare's true intentions was the phrase 'Put your books in the attic'.

A French couple who had suffered great distress as a result of their daughter 'Marie' becoiming a Focolarina, when she paid one of her 2-day annual visits to their home, mentioned to her the fact that they had read the French edition of my book (Golias, 1999).  A few days later they received a letter from her, giving the approved Focolare view on the book.  'Marie' concluded the letter, rather unwisely: 'Leave this book in the attic'.  As I recounted in the revised version of The Pope's Armada,  'Not surprisingly, aware that this was a Focolare catch-phrase, Marie's mother felt this was the last straw and denounced "your anti-intellectual doctrine which rejects human teaching...It is certainly not thanks to Chiara Lubich that researchers struggle to relieve the scourges of mankind such as cancer, AIDS etc...Any psychologist could tell you that you are in a fool's paradise. " '

In the years I spent as a member of the Movement, I recall specific examples when 'books' were dismissed out of hand.  While I was doing a degree in English and Italian Literature, I mentioned to Jean-Marie Wallet, the head of the London Focolare, that, since meeting the movement, I was having increasing difficulty reading the books on my syllabus.  'Yes,' he nodded sagely: 'once you have read the writings of Chiara Lubich, the great works of world literature fade into insignificance.'  On another occasion I rememebr Fede, the head of the men's branch of the movement, commenting that, 'Shakespeare was a great expert on the "old man".'  This term was appropriated by the movement from St Paul, to signify everything that is evil in human nature and in each individual - qualities also known in the Movement as the 'human'.  Clearly Fede had not read Portia's soaring speech on mercy in The Merchant of Venice or, from the same play, Shylock's speech on racial discrimination, at least four centuries ahead of its time.

When history recalls the enemies of books like Hitler, Mao, Stalin, Cardinal Ratzinger (who ordered the pulping of Lavinia Byrne's Women at the Altar, on the subject of women priests, in  the late 1990's  ), and Bishop  Diego de Landa who burnt the Mayan codices  - there's no need to leave out the distaff side.  They had their bonfires, Chiara Lubich had her attic.

The Pope's Armada: nearly 30 years on

'A searing attack upon three of the most energetic new movements in the

Catholic Church,' declared a Time magazine article on cults. 'A terrifying portrait of several ultra-traditionalist movements in the Catholic Church,’ said the Association for the Rights of Catholics in the Church. In the New Statesman, academic and prominent writer on religion, Karen Armstrong called it, ‘a remarkably balanced and informative account...his book is disturbing.’   Sandro Magister, leading Vaticanologist and religious affairs correspondent for the Italian weekly news magazine L’Espresso, commented that, ‘The Focolare Movement has succeeded in establishing an immaculate, glowing image of itself as an everlasting rainbow.  Until today.  Because today, even for them, the enchantment is about to shatter.  A book by one of their former leaders, the Englishman Gordon Urquhart, published in Italy by Ponte alle Grazie paints for the first time a much less glittering portrait of the Movement which he claims to be much more accurate.’ 

These were some of the initial reactions reactions to The Pope's Armada when it was first published 25 years ago. Commissioned by Bantam Press in the UK, later appearing in translation in Germany (Droemer, 1996) , Italy (Ponte alle Grazie, 1997), Belgium and the Netherlands (Standaard, 1997), France (revised edition, Golias, 2001), Brazil (revised edition, Record, 2002) as well as a revised English language version in the USA (Prometheus Books, 2000), it remains the only internationally researched investigative reportage into, and analysis of, the phenomenon of vast and powerful 'new movements' in the Catholic Church. Most importantly, because of the secrecy which is a major feature of these movements and thus the unreliability of their self-published material, more than 90% of it is based on primary material. And it is still unique in this respect.

It focused on the three largest of these organisations, and the ones which received unqualified support from Pope - now Saint - John Paul II: the Focolare Movement, Communion and Liberation and the Neocatecumenal Way. Given the highly secretive nature of these movements, and the lack of any previous critical appraisal, the approach of the book was that of qualitative research, using primary sources such as numerous interviews in several countries, attending events held by the groups themselves in Europe and the USA, gaining access to unpublished manuscripts and secret documents never before released to the public and in some cases not even to the authorities of the Catholic Church. My own 9-year membership of the Focolare Movement (1967-76) provided a lens through which I was able to analyse and explore how these secret organisations operate: what to look for and how to look for it.

Searching out and recording common characteristics of these groups, what emerged very clearly was their similarity to cults: the use of such practices as the personality cult of the leader; a rigid but secret hierarchy; a highly efficient internal communications system; secret teachings revealed in stages; vast recruitment operations using techniques such as love- bombing; arranged marriages; operating through front organisations, often with an apparently secular identity; indoctrination of members; boundless ambition for power and influence in the church but also in politics and the media; strong pressure to exact money from members and others to swell the movement's enormous wealth; in some cases a promotion of 'ego destruction' causing depression and mental breakdown on an alarming scale.

To accuse Catholic organisations, especially those vigorously championed by the Pope - in this case John Paul II andf Benedict XVI but not by Pope Francis - as resembling cults was strong stuff in 1995 and met with some incredulity at first. Amidst the international controversy in Catholic circles, the Archbishop of Vienna, Cardinal Christoph Schoenborn, a member of John Paul II's inner circle, decreed that it was meaningless to use the term 'cults' to descibe official Cathoilc organisations. When asked for an interview for a newspaper article, a Cardinal of the Vatican's Pontifical Council for the Laity told me that I was wrong to have written a book on the subject: such matters must be dealt with behind closed doors - an argument with a chilling ring in the wake of Catholicisim's world-wide pedophilia scandals. Interestingly, however, not a single fact presented in the book was ever challenged by the movements or other defenders. What the criticisms of The Pope's Armada - and they were ferocious - had in common, were that they were largely of the ad hominem variety, personal attacks on my character as a witness - that the book was written as revenge against Focolare, for example.

In 1995, The Pope's Armada presented a thesis which was so little-known and unexplored that, even to experts on Catholic affairs, it seemed too bizarre to be believed. A well-known English Catholic novelist actually compared it in his review to fake biographies written by anti-Catholics and militant Protestants in the nineteenth century purporting to describe the lurid horrors going on in Catholic convents and monasteries. In the past twenty-five years, however, there have been enormous changes. The movements have become larger and more powerful than ever, but The Pope's Armada's challenging assertions have become widely diffused and accepted by academics, human rights bodies and anti-cult organisations. Social media has provided opportunites for ex-members - and even current members - to share their first-hand experiences. Networks of former members of Catholic movements, clerics and academics have developed, particularly in Europe. Although the book was aimed at the general reader, in 1995 it was something of a niche subject. Mainly thanks to Dan Brown's The Da Vinci Code (2003), the topic of mysterious Catholic movements has now become mainstream - in fact The Pope's Armada was included in the 'partial bibliography' used in researching that novel.

Most interesting of all - and an important incentive behind this blog - are recent changes in how the Vatican sees the movements. Clearly, the Pope of the book's title is John Paul II, though it could equally refer to Pope Benedict XVI, the former Cardinal Ratzinger, John Paul's most faithful henchman who deemed the new movements 'the one good thing to emerge in the Church since the Second Vatican Council.' Pope Francis, on the other hand, judging by recent actions, documents and pointed addresses to members of these movements, has a clear idea of some of their dangers, as will be thoroughly demonstrated in forthcoming posts.

Have my views changed? Rather they have been confirmed by the many examples I have since had access to - mainly from numerous readers who have contacted me over the years. The only change, perhaps, is that in the case of Focolare, I find it a great deal weirder than I did when I wrote The Pope's Armada in 1995.

In The Pope's Armada 25, my aim is to examine these changes through posts, podcasts and interviews. Please contact me if you feel you have something of interest to share on these issues.