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“Il sacerdote e la pastorale nel mondo digitale: i nuovi media al servizio della Parola”

Benedict XVI
Message for World Day XLIV of communications ( May 16, 2010)

Published January 23, 2010

Dear brothers and sisters, the theme of this year's World Communications Day Social - "The priest and pastoral ministry in a Digital World: new media in the service of the Word - fits perfectly in the path of Priesthood, and gives prominence to the consideration of a vast pastoral area and sensitive communication and the digital world in which the priest offered new opportunities to exercise their service the Word and the Word. Modern means of communication have come a long time to be part of ordinary tools, through which the ecclesial communities express themselves, coming into contact with its territory and set up, very often, forms of dialogue more widely, but their recent and explosive growth, and their considerable influence will make it increasingly important and useful to use in ministry.

primary task of the priest is to proclaim Christ, the Word of God made flesh, and communicate the manifold grace of God brings salvation through the sacraments. Convened by the Word, the Church stands as a sign and instrument of communion with God creates man and every priest is called to build up in Him and He is here with him the highest dignity and beauty of the priestly mission, which is implemented in a special way to say in 'Apostle Paul: "For the scripture saith, Whosoever believeth on him shall not be disappointed ... For whosoever shall call upon the name of the Lord shall be saved. Now, as they call on him in whom they have not believed? How can they believe in him of whom they have not heard? How can they hear without someone to preach? And how can people preach unless they are sent? "(Rom 10,11.13-15). To give adequate answers to these questions within major cultural changes, particularly felt in the youth, the lines of communication open between technological achievements have become an indispensable tool. In fact, the digital world, making available resources that allow almost unlimited capacity for expression, it opens significant perspectives and update the Pauline exhortation: "Woe to me if I do not preach the Gospel" (1 Cor 9:16). With their spread, therefore, the responsibility of the ad not only increases but becomes more urgent and demands a commitment to more motivated and effective. In this regard, the priest finds himself as the beginning of a "new history" because, as modern technology will create more and more intense relationships and the digital world will expand its borders, the more he called to respond pastorally, by multiplying its commitment to put the media at the service of the Word. However, the common and the varied multimedia "keyboard functions" of the same communication may present a risk to use driven mainly by the mere need to be present and to consider incorrectly the web only as a space to fill. Priests, however, requires the ability to be present in the digital world in constant fidelity to the Gospel, to exercise its role of community leaders to express themselves, increasingly, through the many "voices" by the digital, and proclaiming the Gospel with, alongside the traditional instruments, the contribution of the new generation of audio-visual (photos, videos, animations, blogs, websites web), which are unprecedented opportunities for dialogue and useful means for evangelization and catechesis. Using new media, the priest will make the life of the Church and help people today to discover the face of Christ, combining the use of such a competent and appropriate tools, also acquired during their training period, with a solid theological training and a strong priestly spirituality in constant dialogue with the Lord. More than the media's hand, the priest in the impact with the digital world has to reveal his heart of sacred, not only to give a soul to their pastoral commitment, but also will communication flow of "network ".

Even in the digital world must be apparent that the loving attention of God in Christ for us is not a thing of the past, or a scholarly theory but a reality of all concrete and actual. Pastoral work in the digital world, in fact, must be able to show the people of our time, and lost humanity today, "God is at hand that in Christ we all belong to each other" (Benedict XVI, Address to the Roman Curia for the Christmas greetings: L'Osservatore Romano, 21-22 December 2009, p. 6). Who better than a man of God can develop and implement, through its powers under the new digital media, a ministry that will make God alive and present in today's reality and the religious wisdom of the past as a resource to draw upon for live with dignity today and building a better future? The task of those who, as devoted, working in the media is to pave the way for new meetings, maintaining the quality of human contact and attention people and their genuine spiritual needs by offering men and women of our time "digital" age to recognize the Lord, giving the opportunity of teaching them to wait and hope and to approach the Word of God, who saves and fosters integral human development. This may well take off among the many crossroads created by the intersection of highways that run through cyberspace and affirming the right of citizenship of God in every age, so that, through new forms of communication, he can walk the streets of cities and stop at the doorstep of our homes and our hearts still say: "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come and eat with him and he with me "(Rev 3:20). In his message last year, I encouraged leaders in the communication process to promote a culture of respect for the dignity and worth of the human person. And 'This is one of the ways in which the Church is called to exercise a "diaconate of culture" in today's "digital continent. With the Gospel in the hands and hearts, we must reaffirm that it is time also to continue preparing ways that lead to the Word of God, but also has to pay special attention to those who find themselves in search condition, even arranging to keep it alive as first step evangelization. A pastoral ministry in a digital world, in fact, is called upon to take account of those who disbelieve, lack confidence in their hearts and desires of absolute truth and not lapsed since the new media can get in touch with believers of every religion with non-believers and people of every culture. As the prophet Isaiah envisioned a house of prayer for all nations (cf. Is 56:7), it is perhaps possible to assume that the web can do space - as the "court of the gentiles" of the Temple of Jerusalem - even those for which God is still a stranger?

The development of new technologies and in its overall size, the entire digital world represents a great resource for humanity as a whole and for the man in the singularity of his being and a stimulus for discussion and dialogue. But this development also as a great opportunity for believers. No door, can and should be closed to those who, in the name of the risen Christ, are committed to drawing near to others. New media, therefore, offer To priests in ever new and reaching pastoral, encouraging them to embody the universality of the Church, a vast and real, to testify in today's world, life is always new, generated from hearing the Gospel of Jesus, the eternal Son came among us to save us. Do not forget, however, that the fruitfulness of the priestly ministry comes from Christ first met and heard in prayer, proclaimed in preaching and testimony of life known, loved and celebrated in the sacraments, especially the Holy Eucharist and Reconciliation. To you, dear priests, renewed the invitation to make wisely the unique possibilities offered by modern communications. The Lord will make you enthusiastic heralds of the Gospel in the new "agora" arising from the current media. With these wishes, I invoke upon you the protection of Mother of God and the Holy Curé of Ars and I affectionately impart to all my Apostolic Blessing. From the Vatican, 24 January 2010, the Feast of St. Francis de Sales. BENEDICTUS PP. XVI.

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Perché l'ortodossia ebraica deve accettare il dialogo

of Mordechay Lewy
Catholics there holding out his hand would be foolish not to grab

(Osservatore Romano, January 20, 2010)

Note L'Osservatore Romano. Publish an article of the ambassador of Israel to the Holy See wrote for the February issue of "Jewish Pages", the monthly Union of Italian Jewish Communities, directed by Guido Vitale.

Judaism is based on recognition of the oneness of humankind, and adherence to moral principles of truth, that reign supreme over every man, regardless of race or religion. The Righteous are not liable by virtue of their birth. The Righteous Gentiles can aspire to become like the Jews, as quoted in the Tosefta, Sanhedrin, 13, "The righteous among the Gentiles have their place in the world to come." In Leviticus, "You shall love your neighbor as yourself" (19, 18), applies to every human being. Those principles can be traced back to a respectful treatment of the 'other'. Despite the changed conditions of life in Europe, the medieval rabbinic sources show respect towards other religions. Not only Maimonides, but Rabbi Menachem Hameiri of Perpignan (1249-1315) acknowledged in his commentary on the Talmud Beit Habechira that Muslims and Christians deserve honesty in economic transactions, as defined by the ways people of religion "(comments on the treaties Baba Metz , 27, and Baba Kama 113b).

Rabbi Moshe de Coucy in the thirteenth century, forbade "to deceive both the kind that the jew" (Semag, 74). Rabbi Joseph Caro (1488-1575) in Shulchan Aruch states that "the Gentiles of today are not considered idolaters in reference to the return of lost items and other issues" (Hoshen Mishpat 266). Rabbi Moses Rivkes (1600-1684), author of a commentary on the Shulchan Aruch, wrote in Beer Hagolah that Christians "believe in the creation of the world, the Exodus, the Revelation at Sinai and pray for the Creator" (7, 7) . Rabbi Jacob Emden (1698-1776), in a letter to the Polish Jewish community, appealed to Christians to treat Sabbatians as apostates, "Since it is recognized that the Nazarene and his disciples, especially Paul, warned of the Torah Israel to which all are related to circumcision. And if they are true Christians, they observe their faith with the truth and not allow their borders between the new messiah Sabbatai Zevi unsuitable (...) (...) Indeed, also according to the writers of the Gospels, a jew is not allowed to leave his Torah. "This passage is from an appendix to the Seder Olam Raba Emden (Hamburg, 1757, p. 33). In his commentary, Lechem Shamajim the Mishna Tractate Avot (Amsterdam 1751, p. 41), Emden praises the Muslim and Christian doctrine: "The wise men of Edom and the Ishmaelites speak on our behalf (...) thanks to divine teaching that share the common (...) Although some fools have tried to annihilate almost (...) The wise among them have been strong like lions against the wicked, especially the wise Christians who follow the truth (...) They are our protectors, and this will be considered a charitable parte loro".

L'ortodossia ebraica, un tempo pluralistica nel suo approccio verso i cristiani, dopo la Shoah è divenuta, a dir poco, meno flessibile. Nonostante ciò, dei tre atteggiamenti prevalenti verso i cristiani, solo l'attitudine degli Charedim ultraortodossi può considerarsi completamente negativa. Questa corrente è guidata dallo Psak Halacha (verdetto halachico) del 1967, del Rabbino Moshe Feinstein (1895-1985). Questo verdetto, pubblicato nel Igrot Moshe, Yore Dea (3, 43) proibiva perfino gli incontri con i preti. Per il momento, l'attitudine degli Charedim, che delegittimizzano persino altre denominazioni ebraiche ortodosse, persiste. La corrente principale dell'ebraismo ortodosso expresses his attitude through Rabbi Joseph Ber Soloveitchik (1903-1993) and his programmatic article Confrontation ("Tradition. A Journal of Orthodox Thought," 1964) is considered a response to the debate prior to Nostra Aetate. Although he denies the possibility of religious dialogue, which considers doctrinal in nature, suggests a common platform for concerted action in the secular public sphere. Soloveitchik parameters are: 1) The range of Jewish-Christian for the common good is restricted to the secular sphere, as God has commanded humanity in Genesis: "fill the earth and subdue it" (1, 28). 2) friendly relations between religions require strict non-interference. You should refrain from suggesting changes to other faiths or rituals relating to amendments to the texts. Forty years of Jewish-Catholic dialogue after Nostra Aetate was a period of trial and error with each other which has developed its own dynamism. The emerging modern orthodoxy has gone beyond the boundaries delineated by Soloveitchik, becoming the core of the current Orthodox Jewish bringing the message of dialogue today. One of their famous spokesman, Rabbi David Rosen, explained the fundamental reasons of dialogue with Catholics in this way: 1) The ignorance breeds prejudice and therefore threatens the welfare of the community, especially for minorities. Through dialogue, the barriers of prejudice and stereotypes are removed and encourages mutual respect. 2) A basis for further inter-religious relations is the perception of a "common agenda" since no religion is an island. All religions of the West have become minority in an increasingly secularized. 3) Every religion is equal before God with his own truth. Claiming a monopoly on the truth is tantamount to limiting the encounter with the Divine. 4) The identity of Christianity is uniquely linked to Jewish history and revelation, despite our fundamental differences. Since Judaism teaches us that it is our duty to bear witness to the presence of God and praise His name in the world, we the obligation to work together. Christians and Jews look back two thousand years of common traumatic past. After the Holocaust, the Catholic Church began in the sixties a radical change in attitude towards the Jews. The conversion is banished to an eschatological horizon distant and unknown. The viability of Judaism is guaranteed by the founding of the Jewish state. Catholics there holding out his hand. It would be foolish not to grab it, unless you want to mortgage our future with a constant animosity with the Catholic world. The first two thousand years does not justify a repeat. Both deserve better.

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La creazione secondo la mistica ebraica

Luca Miele
When God held his breath

(Osservatore Romano, January 16, 2010)

"As God produced the world as he created, how a man holding his breath, and contracts itself, so that may contain very little, so also God against his view of a span, and the world was as darkness. " This passage of the thirteenth century, contains an idea that will be crucial in the entire history of Jewish mysticism, that of contraction or shrinkage (Tzimtzum) of God, a movement within the Godhead - like a rhythmic breathing - that would be more original of creation itself. Before examining the Tzimtzum - and it is an articulation of the doctrine - we must wonder about the role played by the mystic. This is a phenomenon somewhat ahistorical and only residual, such as to remain essentially foreign to the body of Jewish tradition? Or, conversely, is tightly intertwined? note is the position of Gershom Scholem, who is credited with having explained the Kabbalah: the mystic is "a legitimate form in which the Jews have used to understand themselves and the outside world, a form expressing their religious experience and its historical transformation, but also its fatal crisis or the bearers of life. "

These responses in some way illuminate the meaning of Exile and Redemption, by locating the unique historical situation of Israel in a broader context, even cosmic, that of creation. " One point, however, remains irrevocably away: "While religions or near the front, say a pantheistic unity between God, the cosmos and man, Judaism has made a separation between the three spheres" (Pierre Bouretz). Monotheism greek breaks the sacredness of the cosmos, his eternal repeat the same, to inaugurate the story, the place of risk and time. Then the twist that Kabbalah is internal to produce a more fundamental paradigm of Judaism. "The messianism - writes Scholem - is in its origins and nature of the theory of a disaster. This theory focuses on the element in the transition from revolutionary and cataclysmic every historical present to the future messianic." Kabbalah mitigates the catastrophic element with the idea of \u200b\u200breparation, which introduces the possibility of a restoration (tikkun) of the initial fracture: it takes the body a view of redemption in some way "progressive" for later grades. It was Isaac Luria (1534-1572), to introduce, or rather to systematize, the Tzimtzum as part of a very complex theory. Luria complicates the scheme "emanationist," which had dominated until then in respect of which the Kabbalists "The abundance of his being, from the treasury contained in Him, God has" adopted "the Seriot" is through "these lights in Him" \u200b\u200band "He manifested himself on the outside." Luria instead precede this event - to something other than the deity can come into being - a movement of withdrawal in the divinity of God himself is "sticking" as this "spasm" of exile, voluntary restraint. As written by David Banon, "the Lurianic doctrine is an extremely complex: we can bring it to four key moments, moments that are embedded in its key concepts: the Tzimtzum, retraction, concentration, and the shevirà, the breaking of the vessels, the Tikkun, repair or restoration of the Worlds, and ghilgùl, metempsychosis or transmigration of souls. "In Luria's theory there is no concept of being issued. The first step is the retraction (Tzimtzum) Eni Sof, the Infinite. The En Sof withdrew into himself. It is therefore an internalization, a withdrawal or retraction of being in his being that is the starting point of creation. The ability to retract that allows the process of appearance-emergence of the world. Tzimtzum there is no creation since God, by definition, fills "whole" space. The creation is a kind of exile as God withdraws from his being, to be contained in his "mystery." "It's only after you the En Sof Tzimtzum that turns out sending a "pro" or a "cast" of light - a line, a ray (qav) - of his being into space called primordial tehirù Tzimtzum produced by and is so that form the sefirot. This radius, which belongs to the mode of mercy, plays a cathartic function penetrating and focusing forces that remain in the penalty area with the remnant of primordial infinite light (the reshimù). "This doctrine, that" trucks "God immobility, which gives movement and dynamism to its being, is somehow united with the living God of the Bible. As documented by self-proclamation of the name in Exodus (3, 14) - declined in the original Jewish future with a double - the living God "expresses its solidarity with the human experience of time, on the backdrop of unpredictability of the future" (Pierre Bouretz). The words "I am who I am" not in fact have the meaning "to be abstract, nor a pure existence, but of an event, a becoming, a being, and above all, of being present" ( Salvatore Natoli). If this is the anatomy of the concept of Tzimtzum - the idea of \u200b\u200ban exile, a contraction of God to allow to happen in the world - this doctrine emerges individually in some of the most significant figures of twentieth-century Jewish thought. The most transparent example of this coincidence is found in the work of Simone Weil, in particular when the French thinker dell'abdicazione traces the theme of God in the notebooks Weil writes: "The creation itself is a contradiction. It is absurd that God who is infinite, that is all that nothing is missing, do something that is outside of Him, is not He, though proceeding from Him. " From this contradiction, suffer from this, Weil draws "constitutively aporetic the concept of" decreazione "a presence that is proposed in the mode of absence, a" yes "to the other expressed by the negation of itself, an act which coincides with his retirement "(Robert Edwards). Similarly, Hans Jonas draws, in The Concept of God after Auschwitz, the image of God "suffering" from the moment of creation of the world, and even more after the creation of man: a God who is eternally "in becoming" a God "concerned" only "self-restraint "divine principle of" open space for the existence and autonomy of a world. " A trace of Tzimtzum is also present in the work of Andre Neher, The Exile of the word: the history of the world and of humanity - it reads - "is marked by the radical sign of insecurity." Neher's God is the God of silence, rather than the Word, "because if God is the God's Word to blind us with his light. God is the God of silence, because only the silence of God is the condition of risk and freedom. "One God, eternally becoming, always open to the report, is also the God that emerges from the pages of The Sabbath by Abraham J. Heschel," The Sabbath is not a substance but the presence of God, His relationship with man. The Sabbath is God's presence in the world, open to the soul of man. "

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Il "cortile dei gentili" e la Dottrina sociale della Chiesa

Bishop Giampaolo Crepaldi

Archbishop of Trieste - President of the International Observatory Cardinal Van Thuan

International Observatory Cardinal Van Thuan

Published January 14, 2010

Isaiah proclaims the true and only God ("I am the first and I am the last, and besides me there are no other gods") are not idols made by men are specially designed to reassure the fears ("Who makes a god or an idol blends without seeking benefits?"). The Courtyard of the Gentiles was the space of the temple where they had access to all people, not just the Israelites, to pray to God to them is still unknown but they could not enter inside the temple and then fully celebrate the mystery. Jesus had driven beyond the money-changers and sellers of doves, overturned the tables as told by the Gospel. What is religious status of these "Gentiles"? They are the ones, says the Pope, who are unhappy with their gods, rituals and myths because they realize that they can not derive any real salvation in the production of human hands. Even if they do not know, are waiting for God only, true and great, God is truth and love and want to pray. Are all those people who feel like the lack of religion of their time they have not been released but has led to new myths apparently free but not really liberating. Benedict XVI has grown accustomed to expect very significant reflections from his annual address to the Roman Curia on the occasion of Christmas greetings. This year the pope did not disappoint the expectations and taking a cue from his three trips to Africa, the Holy Land and the Czech Republic, spoke of the "Courtyard of the Gentiles." What was this "plot"? According to the prophet Isaiah, the temple was to be a place of prayer for all people ("My house shall be called a house of prayer for all peoples").

They do not know the true God, but if you could find a hook you grip. Today, the Gentiles are those for whom "religion is something alien" and yet not want to simply remain without God, while they are tired and probably nauseated by the gods that the lack of religion has placed (or forced) in front of them. At that time, the Gentiles were the "people" other than Israel, later became the people who had not yet known, Christianity, and today? They are the ones, says the Pope, who are unhappy with their gods, rituals and myths because they realize that they can not derive any real salvation in the production of human hands. Even if they do not know, are waiting for God only, true and great, God is truth and love and want to pray. Are all those people who feel like the irreligion of our times has led to new myths apparently free but not really liberating. They do not know the true God, But if they found a link there holds. Today, the Gentiles are those for whom "religion is something alien" and yet not want to simply remain without God, while they are tired and disgusted by the gods that perhaps the lack of religion has placed (or forced) in front of them. The Pope asks that even today you create the "Court of the Gentiles" to allow them to approach God "at least as Unknown." The proposal clearly outlines new and vast horizons of action and dialogue with non-believers. To better understand the instructions of the pope let me make three points. First, the fact that modern man is nell'irreligiosità again delivered - as the Gentiles at the time of Israel - the myths and idols, new myths and new idols, very secular but equally irrational and consist of insurance against our fears. Here is a very heavy trial today on lack of religion, as the decrees of his failure: born to liberate man from religious myth fell in pale versions but no less powerful myth. The whole dignity of the lack of religion today seems to be seen in karst voltage to the Unknown God. Going through the speeches of Ratzinger is easy to list these new myths: environmentalism, vitalism, scientism, materialism, psychologism, development, third worldism, pauperism, the ideology of gender, the ideology of diversity, affordability, inclusivity, narcissism and all forms of reductionism. Secondly, there is not an invitation to dialogue in a field neutral or impartial with respect to the proposal of the Christian God. The Courtyard of the Gentiles, in fact, was not out of the temple, but inside. It was not a place already but profane sacred. It 's a place not yet confessional, liturgical not yet, not even church, but it is a religious place. Ratzinger does not propose discussions with non-believers-only philosophical, academic, round tables in the cathedral and so on, says the new Gentile would like to pray and worship him as "Unknown." Then requests a proposal for faith and religion. Finally, the proposal of the Courtyard of the Gentiles be seen Ratzingerian the idea that the God of Jesus Christ is no response to the profound human expectations and as such, he believes, should be offered. The proposal of faith and religion is therefore also a proposal for a reason. But the path is never the reason to faith, but from faith to reason. This is the main novelty of the proposal of the "Courtyard of the Gentiles." I believe in this big picture can be a very important role played by the Church's social doctrine, which lies at the junction between reason and faith, that is the point at which the washes over the internal courtyard of the Gentiles the temple. The Church's social teaching is itself a kind of "Courtyard of the Gentiles" because it speaks to all men, even to those whose God is unknown. It speaks of God speaking of man and the human community.

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Earthquake in Haiti: need help

Two nights ago in Port-au-Prince, the capital of the Caribbean state of Haiti was hit by a violent earthquake in the 7th grade the Richter scale. The information coming from the island speak more than one hundred thousand dead and a city completely destroyed the main government buildings and hospitals collapsed, lacking water, food and electricity.

International aid are leaving at this moment from around the world, but some organizations such as Doctors Without Borders, are already on the site of the earthquake and are faced with an apocalyptic situation.

This morning, some teachers have proposed a collection of money to be allocated to Doctors Without Borders or any other humanitarian organization is working to bring aid to people affected by the earthquake. The editors
de "The door on the courtyard," said the fundraiser and invite all students to donate something, because humanitarian organizations can cope with the emergency.

The communication issued this morning, signed by Prof. Vincenzo Viola, whom should I contact for donations.

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Benedetto XVI rilancia un termine che cambia significato più volte nel corso dei secoli

Alberto Melloni

If the Pope opened the courtyard of the Gentiles

dialogue with atheists, a problem (historical and lexical) for outstanding Church

Corriere della Sera - January 5, 2010

"The Church should also open today a kind of "Court of the Gentiles", where men can engage in some way to God, without knowing it and before they have found the 'access to its mystery. " So Pope Benedict XVI, in his speech for the Christmas greetings to the Roman Curia, proposed a formulation of the relationship between faith community and humanity in search of the lexical and historical influences which deserve to be carefully unraveled. The "yard" to which the Pope was reported in the temple of Jerusalem by Herod riadornato and ended a few years before Titus destroyed. In that majestic structure, after the doors and porches, c 'was the' Hall of the Gentiles: a large square where they were vendors and money changers - those which Jesus drives out to purify the heat of the prophet also the space where they could enter the uncircumcised peoples 'others', as distinct from what it was 'the' people of the promise. Over a railing that enclosed the atrium, in addition to writing threatening death to the uncircumcised, which had breached that boundary profanely sacred, was the heart of the temple with the place of worship and sacrifice. These areas were excluded from the 'peoples' goyim in Hebrew, ethni in greek, latin gentiles from the plural of gens.

These "people" who speak the language born of Babel, in the tradition rabbinic are not numerous, but they are commensurate with the Menorah, the seven candles which, says the Hebrew text Hachajim Ohr, "correspond to the Gentile nations, who are seventy. Each alludes to ten, as they shine all the light in front of 'the West', namely Israel. When Jerome translated the Bible into Latin, shows how the Gentiles "peoples" of the Torah, is still in a culture that recognizes the role of Israel infungibile. What about Latin Church of the Gentiles, the daughter of Grace, in front of a Church of Jews coming from the Law already point: and in Paul, 'the apostle to the Gentiles', the access to a Gospel which now is independent from circumcision . But the Gentiles whenever changes meaning in Christianity faces the claim to have "replaced" Israel to be his "successor" in the promises (for this ideology is often used the 'anglismo supersessionism), forcing the expressions that the New Testament pronounced almost like the paradoxes of Grace. We have many traces of this reshaping of the term in the patristic and medieval theology, until the 'work of Thomas Aquinas' Summa Contra Gentiles headed: written around 1260, this treatise devotes three of the four books that make up the truth accessible to reason because it intends to discuss with Muslims, the Gentiles of the thirteenth century, which boasts of the Qur'anic revelation 'to be the most rational among the rigor of 'Jewish observance and the folly of the Christian cross. Today, those who are the Gentiles? Benedict XVI - a theologian who had written a 'work on the new people of God (Queriniana) - returns on this line and shows how the Gentiles, evoking the space of' lobby in the Herodian temple, not the uncircumcised, but the atheists. Those non-believers before the "new evangelization" (key word 'order of the Church wojtyliana), says the Pope, "they are frightened," because "they do not want to see themselves as objects of mission, nor give up their freedom of thought and will. " To those who "want the Pure and the Great, although their remains unknown God", Benedict XVI offers a 'equal attention attractive than the predecessor to the men of religion and interpretation of their anxiety similar to the bankruptcy of Paul preaching to 'the unknown God Areopagus in Athens. The theme - already crucial to the Council in the commission of which Wojtyla was a member - has been in recent years of experience very significant and far between. One was that started 23 years ago in Milan by Cardinal Martini, and known as the "chair of the non-believers": it was born, according to Martini, the fact that "each one of us (ha) in itself a non-believer and a believer that speak in that they question each other, continually reminding the prickly questions' to an 'other', the chair was not therefore a space for outsiders, but a way appropriated for that internal dialogue without which there is no human maturity and faith. Of everything 'another sign the vision of "cultural project" launched by Cardinal Ruini years later by opening the recent conference on God, he expressed the conviction that the dynamics disobedience / Grace joins the' humanity, but the question of meaning, 'not There is no room for neutrality: the 'direction of life is reflected for all, believers, atheists, agnostics, and the answer even before the weight we give to the question about God "' s former president of the CEI therefore," the 'existence of a personal God, while solidly defensible, is not the subject of an apodictic demonstration, but still the 'best guess'. Benedict XVI makes his proposal for the less distinct than those: the Pope's' narrative rests on the Gospel (Jesus is camouflaged among the sinners and the Gentiles, to hear the Baptist and of his anger) does not develop a theology of the Church of Dear Pauline type. He begins with the conviction that God is an issue that the Church must keep open to all, a "nostalgia" that the 'apostolate of bishops not to let it off: it can be grown in that' Hall said at the opening of the Gentiles and is not connected at random to interreligious dialogue. What Benedict XVI, in fact, is an approach that the theology of religions would call 'inclusive' because it seeks to show how the living conditions of non-Christian is already part of the plan of salvation announced by Jesus But history teaches that the inclusive formulas have strange destinies. Take extra Ecclesiam nulla salus, "outside the Church there 'is no salvation": the way in which Origen was explained as the prostitute Rahab, who helps explorers of Israel during' Exodus, had become part of the history of salvation and 'the future of a Church which participates in the faith, a few centuries later, that formula was so open pronounced in exactly the opposite way: to say that salvation would belong only to the children of the Roman Church and found a catechesis of the contempt of the' other of which Jubilee would made mea culpa in the millennium. What will happen 's hope the pope will say the time for debate has now shown in a figure - that of the Gentiles - that seemed to have disappeared from the lexicon and that always speaks to the children of Abraham'. PLAYBACK RESTRICTED theologians and faith St. Thomas Aquinas' (1225-1274), author of "Summa Contra Gentiles" Pope Benedict XVI during the midnight mass in St. Peter's St. Jerome (347-420) translated the Bible in Latin (the famous "Vulgate")

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Riaprire "il cortile dei gentili" evocato dal Papa

Vittorio Possenti

but irreligion is more reliable self

Future, January 3, 2010

"I think that the Church should also open today a kind of 'court of the gentiles' where men can engage in some way to God, and without knowing before they have found access to his mystery. " With these words in his speech to the Roman Curia, Benedict XVI opens the extraordinary and touching a node deep spiritual situation today. The ancient temple was to be a house of prayer for all peoples, in the words of Isaiah, captured by Jesus (Mk 11, 17), which cleared out the lobby of the temple inappropriate businessmen so that the Gentiles could be right there God is the only pray so must the Church in responding to the search for God in our secular age and scientistic.

addition to the necessary dialogue with other religions, the Pope calls on believers to open a new side to pay attention to agnostics and atheists, for whom God is distant, alien, irrelevant. Perhaps, however, remains in many nostalgia for the glory of God and the hidden desire that its light back to illuminate the universal history. The invitation of Benedict XVI is on the mark, showing that it is opening a new phase in the West in the long history of atheism and irreligion. It invites us to open many 'courts of the Gentiles': An example was the recent meeting of the Cultural Project of God today that it has reached key areas. The right attitude is to remain open to hope and keep your ear glued to the ground to listen to and decipher the buzz of germination invisible. They say that despite some recent returns of woodworm explicit and virulent criticism of Christianity, developed in Europe for about 10 years, the Western irreligion is no longer so sure of herself. What I mean by that name? Nell'irreligione express themselves impious and a rejection of religion are no more than atheism, because it leaves the very idea of \u200b\u200breligion. Natural religion empiricist thinkers which they participated and the first wave of enlightenment is reversed in irreligion natural man naturaliter naturaliter irreligious religious man, and definitely sets the sacred. The irreligion therefore means this: God not only exists, and if ever there was did not leave any trace of himself, but - even if there was - we do not need anything in the way in which we proceed to build our lives, and it would indeed unnecessary and superfluous. The irreligion is as cold indifference, belief that the feeling of non-existence of God is the most healthy conviction that miss the absence of God as an idea is wrong. In this framework shows lena new atheism-based positivistic and scientistic, which puts faith in science just as light dispels the darkness of the error. Scientism is more concerned with technology to produce the man of God to fight: his death will inevitably with the advent of irreligion. But irreligion is no longer so sure of herself. Is experimenting with doubt and raises questions in particular in relation to the future of man: the man can produce with biotechnology? Being a man as there is need to produce it as necessary, applying a kind of market fundamentalism, and return to anthropogenesis? These questions re-proposed so many shows the need to open a specific 'lobby of the Gentiles' addressed to scientists and technologists who until recently were somewhat European advocates of irreligion, but slowly they are in their consciousness compared to reconsider the question of whether hand with the question of man to God If that happens, believers can encourage a dialogue centered on a fundamental contradiction that undermines all: on the one hand the deadly mixture of hubris and sense of omnipotence that wants to turn the man in creator of himself, and the other the extreme fragility of many contemporary psychological and spiritual. They are wrapped in a veil that absolutizes every narcissistic their desire, but that poses an insuperable barrier to others. It is as if each s'intendesse as an island and said to each other: noli me tangere, but then it turned out desperately lonely and deluded in his feelings of omnipotence. In this hall you'll find that kind of problem and the problem of man of God go together, like Paul in Athens and again we must announce the unknown God in the great planetary Areopagus. For them, lack of God is not perceived as a lack, as something that diminishes man and makes it smaller.

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