They took the corpse and head, set them in a hastily-built hut-chapel and immediately miracles began. A light was seen over the tomb, the blind and the sick were healed. Miraculously the head became joined to the body, with only a red scar marking the place of the cruel cut between torso and head. Local people came as pilgrims to venerate Edmund's relics, which remained intact and incorrupt.
My adaptation of Fr. Giussani’s method of education involves three dimensions: provocation, hypothesis, and verification. This method of catechesis depends on the authority of a teacher who knows his or her students, who is capable of serving as an authentic source of authority and love. It is an approach that is long-term, requiring the building of a relationship over years.
The first dimension of this method is provocation. Provocation is not equivalent to getting someone’s attention. Too often, the large events discussed above, get someone’s attention. They provoke an experience of social solidarity that is unparalleled. But the “event” fails to provoke additional questions—it stands as an experience apart from life.
Giussani’s understanding of provocation is different. The human being has been made to ask ultimate questions. What is the meaning of life? What is love? What is authentic friendship? For Giussani, each human being has this religious sense, this orientation to the ultimate that sin has not destroyed.
But, the human person also has been taught to not ask such questions. We embrace ideologies that make it impossible to wonder, to ask questions that matter. We do not ask about the meaning of life, about the nature of love, or what constitutes real friendship. Instead, we simply live our day-to-day lives, a kind of practical atheism whereby only the visible and tangible matter.
The goal of provocation is to reawaken the young person to asking questions. A good teacher provokes not through emotional manipulation but daring to ask the ultimate questions to the student. Students want to talk about the nature of love. They want to discuss friendship. They want to be provoked.
Big events can be aids to provocation. They may allow the student to enter into the kind of liminal space where they do ask the big questions. But, it is not the “event” that is the telos of such formation. It is the moment of provocation, the moment in which the student asks, “What is the meaning of life?”
Christian provocation has two key dimensions. First, provocation is always grounded in the scriptures. It is Jesus Christ who is the answer to the human heart’s deepest longings. It is the God-man, fully human and fully divine, who provokes in us the ultimate question: What does it mean to be human, now that God has dwelt among us? A “big event” approach to ministry cannot attend to the one-on-one conversations that are necessary for good provocation.
Second, provocation emphasizes beauty, silence, and contemplation. Provocation is an inward awakening, for every person has to ask the ultimate questions on his or her own. Too often, big events in ministry overwhelm the young Christian, functioning almost as a saturated phenomenon, taking away all capacity for wonder. We need to allow space for the young person to work on his or her inner life, to encounter the ultimate questions that are always present in the human heart, if only we listened. Who am I? What is my destiny? Learning to attend to these questions is not simply a task of the young adult but an essential task of Christian maturity.
This difference is difficult to exaggerate. The religion described in the Hebrew Bible took it for granted that God’s presence, forgiveness, and blessing were accessed through the offering of sacrifice, at first on the altar which was part of the portable shrine carried by the Levites, and then at the immovable Temple built in Jerusalem.
