Four Word Quotes And Sayings

Verso un nuovo Areopago

by Lorenzo Fazzini

February 25, 2010 - Future

The Holy See announced a stable exchange between secularists and Catholics the intellectual non-believer demand new initiatives for dialogue. Monsignor Gianfranco Ravasi : "In a Foundation we structure comparison" - Giuliano Amato : "Meet, Catholic lay confidence and open '

Monsignor Gianfranco Ravasi, "In a Foundation we structure the comparison

'll our ministry is setting up a foundation called" The Court of the Gentiles "which is inspired by the Pope's speech to the Curia December '. The announcement of Monsignor Gianfranco Ravasi, president of the Pontifical Council for Culture. A first realization of the expectation of Benedict XVI for a renewed dialogue with the men and women who do not believe but want to approach God

What are the objectives of this new institution?

"First, create a network of people who agree agnostic or atheist dialogue and how to enter States in the Foundation and therefore of our department. In addition, we want to establish contacts with atheistic organizations to start a debate (with some Italian Uaar, which is folk). Third, study the space of spirituality without God in which he had already investigated the Chair of the unbelievers of Cardinal Martini in Milan. Finally, develop the themes of the relationship between religion, society, peace and nature. We would, with this initiative, helping everyone to get out of a poor understanding of belief, to show that theology has scientific dignity and epistemological status.
The Foundation would like to organize an annual big event to address, from time to time, one of these issues. "

debut?

"In the second half of this year, probably in Paris, very much alive on these issues, we have already had the availability of Julia Kristeva (known linguist and psychoanalyst, ed).

But among non-believers there is availability in comparison to their God?

"We must take into account the different forms of atheism, not reducible to a single model. On the one hand there is the great atheism of Nietzsche and Marx that unfortunately went into crisis, made an explanation of the alternate reality to the believer, but with his work ethic, a serious and courageous vision, for example in considering the man alone in the universe. Today we atheism in the presence of a sarcastic ironic that address issues of belief or marginal fundamentalist positions, such as reading the Bible. You Onfray's atheism, Dawkins and Hitchens. Thirdly, there is absolute indifference daughter of secularization well summarized by the example that Charles Taylor is now in old age when he says that if God were in our city, the only thing that would happen is that demand the documents' . How can we reconcile

proclamation and dialogue?

'identity. As in dialogue with other religions, which requires the maintenance of mutual identity, there must be strict with atheism. More than a demonstration to those who are poor, religiously, perhaps we need to show the richness of this oasis that is the belief. Each faith has not only informative but also performative, that provides human data but at the same time tells them with warmth. If you have religion so rich, dialogue fulfills the task of presenting the faith in an effective manner, without any points on basic needs, such as religion as a "drug" in a disease. The exchange has already been successful with science as claimed by Michel Heller, today we are witnessing a true "theory of dialogue" for which, in some environments, science and faith, and here I would say atheism and faith intersect. Just think the theory of relativity, which needs the space and time in their philosophical meaning, that is symbolic. Here is the space of a real dialogue in friendship. "

Giuliano Amato: "Let's meet, Catholic lay confidence and open '

" I think those who have faith should be trust and resist the temptation to say: "World, vade retro". Who has the sense of the sacred can not escape the comparison. " In saying Giuliano Amato, now chairman of the Institute of the Italian university after a long career and politics (he was several times Prime Minister), expresses the hope that the "Court of the Gentiles" to materialize in new opportunities for words and comparisons.

In "Dialogues post-secular" (Marsilio) with Monsignor Paglia she wrote: "Christian love gives a higher gear." Why?

"It's a historical fact that, if he loses the religious element, a company loses the attention inexorably to another, by way of closure of the self that becomes an unstoppable tide. But today we are facing a sectarian form of Enlightenment reason why you want to see religion as a superstition of pre-modern. " Why

back in fashion this position, anti-religious?

"This" preaching ", which I call" enlightenment sectarian ", reappears for understandable historical reasons, or as the result of impatience of post-secularism. In fact, one thing is to accept that in public space that everyone can have their say, another to admit the consequences of this. Found that in the public sphere religions have the title, here come the same impatience with religious themes. But the question is whether the reduction of heteronomy by hierarchies of liberty as emancipation, their experience of liberal democratic institutions, is inspired by the abolition of restrictions reasons of utility or collective responsibilities allocated to each the right choices. "

What's the answer?

"I think of two characters: Isaiah Berlin, for which the exercise of freedom is always a moral choice. And Pope John Paul II: to make us more free, he said, God became impotent. Now we are faced with the sin of technology and ethics for which the limit to my freedom is in itself abusive. But we must remember that the limit, even that which comes from the hierarchy, it is also a reminder. Indeed, many lay people fall into the trap where freedom does not tolerate limits. But there are not crossing the Pillars of Hercules: the history and they are moving further and further. Today we perceive in our potential destruction against others. "

For example?

"The issues" green, "warned the man to what is the nature as a carrier of unknown consequences. GMOs or medication they do not know the outcome. Or we can do research on humans even in its embryonic state? ".

Do not you think that the lay-Catholic dialogue is "bipartizzato": everyone chooses the audience?

"I see that danger. It's easy to find interlocutors lay careful about solidarity, immigration, poverty, Darfur or Haiti. But, on bioethics, has been lacking mutual trust and there is more spoken at the time of the law 40 perceived mistrust on both sides. I lived through that period as a break. I felt, in particular, by the intolerance of the laity towards the starting point of the speech, which assume that the human embryo is a nascent state. We had talked so much about dialogue but until then we had come to trust enough. " How

revive the comparison?

"I urged stakeholders to secure the faith to keep confidential meetings to address the issues" hot "without noise, to try to understand. Unfortunately, lay people are still often the equation "religion = backward society." So it is that believers can be seen in a society that respects religion and close in a minority condemned the minority. "

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Oltre pragmatismo e secolarizzazione distruttiva

of Vannino Chiti
in "Future" of February 26, 2010

There is an issue of primary importance in the politics of our time: that the confrontation with religion. It refers to the necessary renewal of political culture, even for the progressive forces, and the fact that it meets with the rights and secularism. Before us is the task of contributing towards a new humanism, which includes free and the person in the manifold richness of its size. The West has placed the person in a size exclusively materialistic, deleting any reference to the transcendent and giving legitimacy only to the sphere - while important - phenomena empirically demonstrable. But the meaning of life lies not solely in them: we surrounded him questions about its ultimate origin and a future after death. The answer to these questions is not one, neither can be imposed by the state. It is entrusted to our freedom and responsibility. Religious freedom is an integral part of freedom. In society should be guaranteed the pluralism of religious faiths and cultures, without discrimination, in a joint fundraising and activities to help the person to happen, to live with dignity. It serves so much more than the freedom of worship is the process of secularization that must be addressed in new terms. Tomorrow's society can not rely on the simple release of religious beliefs in the dimension of modernity, after a short phase were not considered to be archaic survivals. I wish my party, the Democratic Party, he felt as his goal to overcome a destructive secularization, which has marginalized religious beliefs: This is one of its foundational reasons. It is not the time of the simple everyday pragmatism.
a progressive force must be able to also measure the "long thoughts" on targets placed at the horizon, able to give reason of policy day. Secularization, and here I connect to the reflection of Jürgen Habermas, does not mean the disappearance of the religious dimension, but a redefinition of the boundaries and areas of intervention of religious institutions and those of civilians. That is not a solution nor the State Ethics - and recently Pope Benedict XVI recalled that a state ethics can not exist - nor a secularism that is based on the reduction of faith to a private rather than the necessary distinction and autonomy between the state and denominations. A new humanism can be built only through a dialogue and a meeting between believers and other believers. The central role to be assigned to the person and his dignity is a fundamental ground-sharing between a progressive force and faiths, Christianity in the first place. It is within this framework that is required of all courage in the Catholic world, who struggle to combine the value of life with those of freedom and responsibility in the secular world, who struggle to conceive of the value of freedom, if not in ' scope of the rights culture, separated by an equally strong anchoring duties, dominant in the seventies, but unable to speak to today's society. Not only that, a stand-alone, or the traditions of the Socialist Left of Catholicism democracy are no longer sufficient to build a new political culture: that it is even more radical. If you take this assessment as I recognize that we have yet to take significant steps Pd, but the knowledge that this search is necessary is present. For this reason, the right way is not that of a cynical political values \u200b\u200bbut willing to grant to a religious "supreme vigilance" on the ethics laws of nature in exchange for electoral support and the use of principles of faith as the axes of identity. Or to involve the church in a grid, perhaps instrumentalizing. The right path is that of a mutual respect and autonomy, open discussion on the challenges ahead humanity. The positive secular state is, in our times, the only guarantee for the same freedom of the Church and of every religious denomination.

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Credenti e non, le domande sono le stesse

Bruno Forte

in "Future" of February 26, 2010

How to revive the dialogue between believers and nonbelievers - referred to by Pope Benedict XVI speaks of the need to restore a 'hall of the Gentiles' - as authentic as possible? This question you can answer correctly only if you will bear in mind the paradoxical closeness and set the difference between the partners. The neighborhood is quickly told: the only atheist that it is possible to conceive with radical seriousness, lives in the believer, because only those who believe in God and has experience of His love, can know what is and what its denial would lead to the endless pain his absence. Therefore, the unbeliever is not out of those who believe, but in him: the so-called atheist, when it is really beginning to end that, when it is not for semplicequalificazione appearance, but for the suffering of a life without being able to fight with God to believe in him, he lives in a search condition and pain, which makes him 'feel' as his longing and desire for God's non-belief is not an easy adventure of a refusal, that leaves no traces on the contrary, it is passion, the suffering of a person's life that pays the bitter challenge of not believing. No coincidence that the famous aphorism 125 of the 'Gay Science', where Nietzsche talks about the crazy man in the bright sunshine in the morning went on the market place, having lit a lamp and shouting "God is dead ... and we killed him! ", contains the agonizing pain of endless complaint of disbelief, a sense of abandonment, orphans, which follows the murder of God for all non-believers, as believers, is a man who fights with God: "I religión es lucha con Dios" (Miguel de Unamuno).

In fact, they suffer and the dying to inspire in us the question, which is the basis of this struggle. The pain reveals itself more strongly to life from death, which produces it, because it teaches that we are not simply thrown to their deaths, but those called to life. The human journey is all in taking seriously the tragedy of death, escape, hiding, as it has done too often modern, but wondering, wondering, thinking. Where the question arises, where the man did not surrender to fate of the need and then to death, there are revealed the dignity of life, the meaning and beauty to exist, there stands the struggle with God there 's Man discovers pilgrim towards life, a beggar in the sky, and we understand how the great temptation is for everyone to stop the journey, of being reached, no longer exiles in this world, but holders, rulers of today who would like to possess the truth whole. "The exile of Israel in Egypt was true that the Jews had learned to stand '(Tales of the Hasidim', edited by Martin Buber), the true exile does not begin when you leave home, but when there ' is the yearning in the heart of the country. Martin Heidegger, speaking of the 'night of the world' in which we stand, said the drama of modern times is not the lack of God, but the fact that most men do not suffer from this lack, and therefore no longer feel the need to overcome the infinite pain of death, exile and homeland whereas this time passing. Remembering this, believers and nonbelievers - nell'irriducibile difference or even a meeting to take place with the One who is truth himself - may feel united in a single trip, or admitted in the same unspoken desire for God From here you can move together to build a 'hall of the Gentiles', where to meet together in wonder, in

question, the witness and encounter, in the holy mystery that surrounds us all

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Inquieti, non rassegnati

by Lorenzo Fazzini

February 5, 2010

Cettina Militello : witnesses and innovative ways to undermine the indifference - Elena Loewenthal : pettiness defeat by the big questions

Cettina Militello: witnesses and innovative ways to undermine the indifference

"Dialogue is something deep in our being Christians and people. And when we talk about this dimension, we must think of something not born yesterday, but since Vatican II, John XXIII and Paul VI. "Cettina Militello, theologian, directs the Chair" Woman and Christianity "at the Pontifical Theological Faculty of Rome Marianum. For her, the heart of the exchange between lay Catholics and religious indifference is now "standardized."

Just the Council spoke of "Christ reveals man to himself." That is still the word?

"She cites the number 22 of Gaudium et Spes. But this statement, which we believe should be overwhelming, is now archeological. The problem is how many more do not experience the problem of life, the node of Christ, the comparison with the Church. Gaudium et Spes denounced the atheism of the twentieth century and today we are faced with widespread indifference. My anxiety is to see He no longer of interest to this huge mass of people. The indifference threshold was reached in our dramatic Italy, outside of small Christian communities. "

What would you like to suggest that non-believers - and I quote Pope Benedict XVI - 'look to God as a stranger "?

"But the true node is the mass of sleeping, which replaced the value with no value, the present with the ephemeral, the project with no project, meaning the \u0026lt;+ italic> nonsense \u0026lt;+ round> . It does not arise any question. "

On what grounds to challenge this indifference radical?

"Just the way witnesses counts. Only the face of evidence of a coherent faith, indifferent you can ask the question: why do you behave like this? With the systematic atheist can also discuss, with only indifferent to the real experiences of a totally Other is causing concern. But today, as Catholics, we can no longer disturb anyone. "

What signs can put believers in this environment indifferent?

"Just consistency and family: a family that understands the reasons for the hope that a professional or civic penalty are situations that call. The way of testimony is plausible only if the other is accepted, recognized and condemned. First, then, does it welcome. Also, as believers we are not places to live: the vacuum youth spaces and extreme exteriority in a society where everything is becoming stage. It is easy to sympathize with the exclusion but not a life that you think satisfied. "

What arouses the intellectual believer this "mass of indifferent '?

"It represents an appeal requires us to object to the faith in new ways. I am part of the Italian Society of theological research: a bit 'we reread the deposit of faith, namely the basic concepts of faith such as paternity establishment, child, incarnation. We must find new ways language because the old ones do not reach more people. The most fascinating discovery is a multidisciplinary needs that come into play the physical sciences and experimental. The past examples are many qualified and I am thinking of Clement of Alexandria he read that the key mystery in theology, Thomas Aquinas, who exaggerated accounts of theology as a science. They were understood by their contemporaries. It takes courage in undertaking this work, because otherwise the Christians remain a small group without significance. How is it possible that, given the extreme concreteness of God do not try to field a pedagogy capable of discovering our humanity? That in the end, says S. Augustine, is a longing for God that He has put within us? ".

Elena Loewenthal: pettiness defeat by the big questions

'For Catholics, I would not ask to live with the pettiness that society gives us and not take refuge in petty issues. I'd like to ensure that Catholics on the total loss of sense of those states, for example, that the drug is beautiful. We have to make people think that there is something more in life. " Elena Loewenthal, an expert on Judaism, translator and writer (with Count the stars if you can, published by Einaudi, was a finalist last Campiello), sees the drama that indifference must ask believers and non-believers' thinking. "

"Awaken in our society openness to the transcendent dimension." So the Pope during his visit to the Synagogue of Rome. What do these words evoke?

"This is the crucial instance. Today the problem is the chasm between small and big things. To me faith is not only ask questions but be certain to reality. I note, however, an attachment to the petty things, so it is urgent to make this leap to the transcendent: Just open a newspaper to understand it. For example, there is a barrage on drug use, o altri temi che riempiono la testa della gente. Al punto che quando i cuori sono occupati da tematiche simili, non c’è più spazio per gli interrogativi grandi. Capita che questi vengono visti un’intrusione antipatica».

Lei fa parte della tradizione ebraica: cosa porta tale appartenenza al dibattito tra credenti e laici?

«Io ho un’identità "decisa", sebbene me ne sia appropriata tardi, quando sono arrivata all’uso della ragione. Sono nata, come tanti ebrei italiani, in un contesto di assimilazione quale possibilità di sopravvivenza dopo la Shoah. Quando mi chiedono se sono più ebrea o italiana, rispondo così: tutti abbiamo identità diverse dentro di noi, io I for one Jewish woman, a mother, a translator. Conceive of the Jewish faith as my loyalty to my past and the future they are called. By the faith I feel a tangle of emotions, a love, a sentimental attachment. I reach my identity through an argument but a feeling. This is "very Jewish, very logical and rational, even though it feeds from the study of texts."

God and non-believers who see it as Unknown. How to introduce them to the Hebrew-Christian God of Scripture?

"It may seem trivial but I answer this way: questioning the other. I think listen to the views of others may give rise to something more. The dissent helps us understand ourselves better. Personally, for my narrative project, I'm attending the Cottolengo of Turin. Live the experience of confrontation with a transcendent reality different from mine. For me it is fantastic this exchange daily with the sisters ending every sentence with "Deo gratias". Almost like a conditioned reflex. This shook me to talk to me because it is not instinctive. This does not mean that if I'm moving to their positions, but I dare say that this comparison can be useful and educational. So for me this remains essential listening neutral, not directed at convincing the other. "

The Pope speaks of the "court of the gentiles." What raises the this figure?

"I answer with an example. For us there is Torah Jewish physics, that God gave to Moses at Sinai, the Torah and oral tradition on the first, including the Talmud, the Midrash, and so on. And as for the Jews over the millennia, physical geography is gone, and they have been rebuilt for the spiritual. At its center is the physical Torah, surrounded by the oral as a hedge. This fence separates and protects the Jewish identity. The "court of the gentiles" is a metaphor rather the opposite because you meet the most diverse nations. It is comforting image. "

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Un’alleanza contro il Male

by Lorenzo Fazzini
February 3, 2010 - Future
You can asceticism for non-believers? The tragedies of the world still questioning the theology? A Catholic philosopher and a thinker of the Church compared to the (non) belief. James Canobbio and Duccio Demetrio

Canobbio: "Asked by the question of salvation"

"We get to ask the basic questions. When disposing of questions in there, you can raise a larger question. " Canobbio James, professor of the Theological Faculty of Northern Italy, Milan, seeking a breakthrough in the relationship between those who profess religious and who remains in unbelief. The Pope calls a "dialogue" with "those for whom religion is a foreign thing."

From a theological point of view, what is the most fertile field for comparison with non-believers?

"Today too the ethics prevails. Dare I say "unfortunately" because you can not go to the right ethical choices. In this dialogue should come up with fundamental questions: why we are the world? We humans are a kind of fluorescence and the expression of a greater reality that corresponds to our order? If we are in the world for a purpose, then the question arises: how to couple together a convergence on a view that goes beyond us? Questions are uncommon in comparison, which focuses more on bioethics and ecology. "

see concrete spaces for this dialogue?

"I see no meaningful experiences. I think of the past Chair of the non-believers established by Cardinal Martini in Milan, where we discuss issues more fundamental than those discussed today in the agora. We must get to ask the basic questions. If we start from the questions that the other partners, we remain firm in their foreclosures. In publishing, there are signs of the return of the God-question. I present the volume of the sociologist Rodney Stark, One True. The historical consequences of monotheism (Lindau): from Anglo-Saxon and German basic questions come about God meeting of the CEI in the middle of December he wanted to put this question: we must continue on this. "

God "an unknown" for Pope Benedict XVI this is the theological character of who God is still looking for what your traits are stressed today?

"The biblical figure of the Savior God. We live in an age which emphasizes the disenchantment of ideology, political projects, medical and technical. The people - they're experiencing in this economic crisis and the recent earthquake in Haiti - are asking the question: can there be a salvation for us? The Bible and Christianity have kept this message, announcing a Savior God. The men are wondering if there is some salvation on the horizon. "

Answering that request is urgent on account of deficient or proposal for the scope of a question Church?

"I would say that it is the urgent question of salvation which comes to us. The new age is proof that people want an experience of salvation. And it assumes that there is the possibility of a Savior. As Catholics, we move on ethics too: yes, the problems are urgent, but the risk is that it does not also cover the ad. We must revive the Savior God as a response to salvation anthropologically founded. "

The naturalistic position is affirmed in the debate about neuroscience. What is the primary contribution that Christian theology can offer on this issue?

"The theology is not afraid of the naturalistic perspective. In the history of thought has begun to speak of the soul by reading the man's desire to rise above the finite. The theologian must accept that what happens in the brain, so far as "spiritual" is a natural process. But this should cause the natural partner: how to justify my desire to ergermi above the biological fact? As believers, we should ask questions and do not accuse those who think like us. "

Demetrio: "Transcendence also relates to the secular world"

Transcendence and last things, the reason "enlarged" and the practice of charity. Duccio Demetrio A professor of philosophy at the University of Milan Bicocca, there are themes and subjects as possible for a fruitful exchange between secularists and Catholics today. "Leaning over the ridges of reason" is the invitation of his book "Asceticism metropolitan" (Ponte delle Grazie).

seems to echo the 'broaden reason "of Benedict XVI. A task common to Christians and non-believers?

"I think a meeting ground is the metaphysical dimension, namely the question of transcendence. Not only religious terms but as an addition to the human need to reach the deepest sense of humanity does not self-centered. Karl Jaspers said that metaphysics is "watching over". Otherwise there is the science and its method, which can not handle the issues of being. With this secular uneasy conscience, the points of contact are many. "

An example?

"We are called to challenge the hope to improve the finite: there is here a rich tradition of confrontation between believers and nonbelievers who may occupy the land. I am a believer not very Christian to me is central to the dignity of all life and face. "

You say 'the doubting thought. " The Pope asks to accommodate those who see God as "Unknown." His approach precludes any port of faith?

"For my part there is a great willingness otherwise contradict myself. The relationship with the Transcendent is a kind of perennial philosophy of thought doubting. And it is a continuous search of the reasons why it is impossible not to confront the religious question. This is a third way between the believer and the atheist century, a method by which calls believers to be approached, since it is little recognized. "

What the Christian should transmit more about God the atheist?

"The fundamental reason of the Christian message of salvation is the last time, that the last things that the atheist can not conceive, but which has attracted. From I feel that involved not only intelligence but also the emotions, just when I meet with the fundamental actions of the Christian tradition, such as charity. Believe should be a modest struggle against evil, something that is not unaffected by the non-believer. "

What is the task of the Church in this?

"There is a lowering of tension: the doubt the way, move on this path of" asceticism "is a problem for those who want to standardize everything. Should be made the leap to get to a thought that does not renounce the unease, which is the inner possibility of an encounter. "

During these interviews, you can see, by "Unlike believers," a distancing from the most hardened atheists.

"This radical atheist is attenuated. In the debates, the laity are struggling with these nineteenth-century atheists. Can I take the example of the House of Culture in Milan where, for seven years, I propose a course on "The doubts of the unbelievers," a weather-taboo topic. Enzo Bianchi Massimo Cacciari, or feel it was a shock for the visitors to this cultural institution, an expression of atheism of the nineteenth century. We look at the bookshelves: years ago it was unthinkable to think of religious sect. " What

emergencies for an alliance between those who profess no religion and religious people?

"For believers, it is not to emphasize the subjectivity of the person (a Christian term) who is the bearer of rights. Precisely because of this attention to the real person is very close to Don Virginio Colmegna of the House of Charity of Milan. It is important to jointly develop the religious theme, which can come from diametrically opposed positions. "

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Confronto senza estremi

by Lorenzo Fazzini

January 29, 2010 - Future

addition secularism 'neutral' for the interface between believers and laity. A non-believer columnist praises the social role of speakers, a theologian asks the Christian thought of to make room for atheists. Giancarlo Bosetti and Piero Coda.

GiArch Bosetti: "Dear Lay, steeples enrich society today"

communication between believers and laity is very "disturbed" by the political exploitation of religion. It secularists are responsible for those unable to grasp the elements in socially enriching faith traditions, such as the Church in Italy. Giancarlo Bosetti, editor of Reset, radiographer so the state of the art in the beautiful country. It takes the Caritas in Veritate as a model for the "court of the gentiles" evoked by Benedict XVI. His book "The failure of secular furious" (Rizzoli) criticized that category because "intolerant." Why

share in comparison?

"Because this box is in very poor condition we are in a situation of conflict exacerbated that any differences" bioethics "spread uncontrollably. And the policy has accentuated the conflict. We are witnessing the opposite phenomenon of 1984, when the revision of the Concordat was had a nice page of the Italian State by an affirmative vote by an overwhelming majority "

Where are the reasons for the crisis?

"From both sides. I took care of the excesses of the laity, as Enzo Bianchi was interested excesses opposites. Bianchi writes that Christian anti-clericalism is often the fault of the clerical court is a generous toward non-believers, I lay in my observatory, I see that the issue is more recent. "

The clash, in his opinion, imprisons the best resources of the country.

I do not think you can eliminate the differences on bioethical issues. These differences should not become an ultimate conflict. The "fights" between secular and Catholic happen because subrogated ideological vacuum. I consider the strong contribution of Catholic social cohesion, whereas many Catholic lay people speak of the item only in negative terms. Why should only think of the priests in this How? Non-believers often see only interference of the Church and do not consider the social role: how can you judge intrusive speakers when it is a good thing for young people? Maybe something like this to grow in Jewish or Christian Orthodox culture centers: aggregations were positive! After all, liberalism goes to religious pluralism, which is a vision for where the presence of religion is to ensure its expansion as it is not seen as something stale. Italian secular culture it settles into a dull secularism that considers superstition to believe a traditionalist. "

'share of Caritas in veritate ". Because her attention to the encyclical of the Pope?

"Caritas in Veritate was a valuable contribution in Italy but not all, his message the person before the economy has arrived. We are not able to enter the political agenda in the social contribution of the Italian Church, which is taken into account if it is convenient to the right or left. In our secular expressions as "positive" and "dialoguing" are rare. In the past it was not so: from Moro Berlinguer to the Socialists, there was a prolonged confrontation between believers and nonbelievers. " What contribution would

more from the Church?

"The Catholic world is moving forward towards other cultures and religions: I wish this were more decisive. I'd like to that there were no "stop and go" in ecumenical dialogue with non-believers. Why so many stops are made along a path with the Muslims? Ratzinger is wrong, but who defines enemy of Islam: just remember his visit in the early days of his pontificate, the Blue Mosque in Istanbul. "

Piero Coda, "purify the faith, new languages \u200b\u200bto say God

God never without the other. Getting involved in the silences and the words of the unbelievers. Why this is the economy of salvation of Christ. Piero Coda, president of the Italian Theological Association, is "enthusiastic" of the "court of the gentiles' as a metaphor of that comparison that the current pope calls with non-believers.

As the dynamics of this dialogue?

'When it is conducted without ideological intent, calls for dialogue to the believer a coherent witness of life and intelligence of God who became man in Jesus Christ. The Council says that there is need of a purification of the faith, which means freeing it from outdated deposits accumulated over the centuries because today in his light shine ever present. "

What are the "scale" the most urgent to purify?

"I think what John XXIII said at the council in the index, or the concept of update: the substance of the faith is immutable, and the language that expresses it is shaped by tuning on the signs of the times. There is a global momentous cultural transition. We have inherited a form of church rooted in the late Middle Ages: the modern, plural society, technological innovation, migration cause the Church to be more plastic, so you play their active role in all walks of life. Urge make room for a Christian conscience formed according to the gospel and Christian doctrine that penetrates all the anthropological and social reality. Need more space to the female dimension. We need more short prophecy as evidence of the newness of the Gospel and as an expression of diversity. " The

cultural debate is marked by the "new atheists." They are positive contributions to the confrontation between secularists and Christians?

"I think that the aggressive attitude of some authors have different characteristics than the atheism of strong conviction and fragile ideology of the sixties. This attitude, in my opinion, stems from two perspectives: there is a return to ideological corrosive, non-productive and regressive against the Christian tradition, and there is a disenchantment that the testimony offered by the Church of God does not catch the deeper questions. Here there is a request to the most radical believers not only existential but also cultural. The Christian culture is at a crucial point: either refounded starting event of Jesus Christ crucified and risen, and living in history, or decade and marginalized. Christianity can offer the world a new flowering of self. At a recent debate, the philosopher of science Franceschelli Orlando, speaking of the Christian, said: "We are not yet known the better." We must find new language, arguments and conceptualizations for our stakeholders: their expectation is so deep that would otherwise remain disappointed. "

How can we say God today?

"You can not say God without the other. I can not speak of God without any one to whom I address you enter to determine what I say. They are called to listen to the silence, word and the cry of the other. I have to accept whatever he says to me, even in his criticism. This attitude has a theological basis: the God of Jesus says His Word to man the point of becoming man, even the cry of man. "

What does this mean in our culture?

"For example, you can not say that without God that science and his discoveries about the universe we communicate. Speaking of God always passes through a given cosmological conception. Dante spoke of him in accordance with the vision of the universe of his time. Today we are not yet capable of this. Already understand this bet is an important goal. "

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Il dialogo parte dall’Altro

by Lorenzo Fazzini

January 27, 2010 - Future

Luisa Muraro: true solidarity to save the hope - Susanna Tamaro : together against the aesthetic nihilism.

The provocation had launched Benedict XVI in his New Year speech to the Curia, when he asked for a new "Court of the Gentiles" to renew the relationship with those who "would not want to be without God." Thursday, January 21 on this page were made by the philosopher Giovanni Reale and Salvatore Natoli. For the first believers and nonbelievers must unite to boost education and preparing a "medicine man." The second urged the Church to greater prophecy of Christ and drew policy not to misuse religion. Today new episode of the survey.

Luisa Muraro: true solidarity to save the hope

In his home in Milan, overflowing with books, peeps the wooden horse of his grandchildren. A metaphor for the culture of caring that Luisa Muraro, philosopher "historical" sexual difference, founder of the Women's Bookstore, calls on believers today.

In the book "The Market for Happiness" (Knopf), she deplores the loss of the symbolic value of the religious right, because this would be serious?

"We risk the overwhelming power of capitalism and the market that obeys the profit. The religious culture is not reducible to the commercial logic: so it is important to prevent the flattening of a capitalism that cancels the symbol. I think that the religious dimension has a lot to do with sexual difference, has profound correspondence with the research of women, who possess the ability to zoom in the world to himself. They say the facts: the presence of women in Christian history is relatively stronger than the patriarchal reality. Carla Lanzi, laicissima, leader of the thought of sexual difference, he said that his thinking was born from Teresa of Avila and Thérèse Martin, two Christian. "

If Christians had believed "really" there would have been the Nazis: so she plays the recall of Hannah Arendt in Dialogue with Hans Jonas. What drama today, Christians are called to believe "really"?

"I feel our powerlessness and feel pity ordinary people are exposed to the disaster because of this" crushing "the media. Christianity preached by the Pope - I'm referring to his first encyclical - includes a commitment of solidarity inspired by the Gospel message. However, there is the problem of a backlash that can help us harden our hearts. This is why quality counts aid, which must be done to save hope. Helping others has the value of a sacrament, evidence to the suffering are not abandoned and that the good is there. The joint help is a sign of something more: she will call him God, myself, a better. "

The Church is a sign of this "more"?

"I wish it was a sign of another, so that when you say" love "you speak of the contents of this word. There is a paradox: the Church has preserved some features anachronistic, as the pageantry of the ceremonies. To some this is a scandal, I can not judge. Simone Weil was fascinated by the beauty of St. Peter's in Rome and its liturgy, she Assisi had a mystical experience of union with Christ. I agree with Maurice Bellet and theologian who wrote The Wild God (Servitium): God, he said, is where he wants to go. Thus we speak of a "Church Wilderness." I think of my friends, religious, and Tilde Maria, teachers at Tor Bella Monaca, Rome, a very hard place. We must learn to see the luminous beauty of the anonymous people that show this "more" without the "theater". This is the "Church Wilderness" who loves the poor. "

The Church speaks of "educational emergency" ...

"There is a general confusion. It should rethink the relationship of education: today you want to do only education, languages, internet, communication. But culture is something else, such as building society. The laity are not wonder more, leave out key authors such as Dante and Manzoni: To understand them we must enter into their religious dimension, and not treat them as De Sanctis. I have tried to combat anti-clericalism in the left and the "Manifesto" in those areas I talked about St. Teresa of Avila and St. Therese. "

What do you suggest the image of the court of the gentiles "?

"We must transform our language: I mean, for example, some expressions of Flores d'Arcais on Micromega, who belong to other ages. It must break down the barrier semantics between believers and nonbelievers, fossilized in an opposition no longer significant. I do not know their place in this alternative. "

Susanna Tamaro: together against the aesthetic nihilism

People have a thirst for beauty. Believers, lay people of different beliefs ask the artist to take care of man, the true trait d'union of all dialogue. The writer Susanna Tamaro, famous for its Go 'Follow your heart (Baldini & Castoldi), translated in 45 countries, located in the beautiful key to living the confrontation between secularists and Christians.

Benedict XVI evokes a new dialogue with non-believers: there is room for this meeting?

"It is the intensification of the conflict between secularists and atheists that has become problematic. I hit a lot of these lay their stubborn certainty and how much noise they do: most of the "atheist" does not share their views. In our time the secularists just want the conflict: it is curious that are willing to convert those who think like them. There is a popular dissemination of this thought - I do not have names for publicity - thanks to some total certainty that even the believers have. In everyday life there is an enormous need for testimony from believers. There is also a strong thirst for knowledge about religion and a great ignorance among the people educated on the subject of God in the conference of the CEI is not how many people entered the halls there. "

How should this be compared?

"The key area is in life. The big battle is between those who defend the person and those who want to reduce it to an entity manipulated: the man thing among things. In my book, Hear my voice a survivor of the Nazi says: "Never again". But then the word rings out: "Time and time". The Nazis came to us like a virus when it is argued that human life is sacrosanct and it is stated that the existence of the terminal is no longer human life. It is a process subtly perverse, because it relies on common sense. This goes hand in hand with the idea that we are all determined by our genes: if you smoke 50 cigarettes a day is just because I have a certain gene! But the man is freedom, this deterministic view is incredible, because it eliminates the will and the person can always choose between good and evil. This model of man says that the subject is not responsible, so are its genes, but then it can be easily manipulated. "

She participated in the hearing of Benedict XVI with the artists. How to fertilize the relationship between culture and the Church?

"The culture of the twentieth century has caused the aesthetic nihilism, now finished. You hear more and more talk about art that conveys something and unites people. My books have been translated in many countries and maintains a dialogue with readers that Muslims, Catholics or other faiths. When art is the truth of man, it brings people together. In European society, there is a gap consisting of an art that has abdicated its role. But people have a thirst for beauty because art speaks to us and tells us something about us. Between the Church and the public has created a vacuum: it is increasingly self-made, nostalgic for times gone by. We need to return to speak of the foundations for this gap requires answers. "

There are those who, the Pope writes, wants to "bring God as Unknown." How support this approach?

"One way is the art: the beauty raises questions on pain and beauty. Also, I think we need to know more about the Bible, that people, for the most part, ignores how many childish prejudices on the Bible! Finally, the testimony of life, which is disruptive. If I see someone who shines the light of faith can not remain indifferent. "

What makes you think the "court of the gentiles"?

"To meet the need to remove prejudices and think about the truth of man. We need to make a speech that comes from our hearts. It can also be a faith "secular", as there are people who are not believers that rely on. The truth of man is a value that unites more than religious beliefs. "

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Un confronto da riaprire

by Lorenzo Fazzini

January 21, 2010 - Future

What scope for a mutually fruitful relationship between believers non-believers today in Italy? Focus on issues such as a new era of dialogue? Spoke two philosophers: John Royal Salvatore Natoli.

Reale, "A new alliance on school and medicine."

A dialogue of life, beyond any religious ideology. With attention to two "emergencies": the degeneration of education and medicine man who forgets. Giovanni Reale, a professor of history of ancient philosophy at the University of Milan Life and Health as well as renowned expert on Plato, find space here for that "Court of the Gentiles" spoken of by Pope Benedict XVI.

On what basis have to set the dialogue between believers and nonbelievers?

"should be recorded on a strongly existential. The manifestation of Christianity is not a theory: the faith must be shown, as well as demonstrated. But to answer your question today is much more difficult than in the past. The position of non-believers has become very radical. Rather than "atheism" is full of "indifference". Try to revive the sentiment of religion. I think determining what Benedict XVI wrote in Deus Caritas Est, "Being Christian is not an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction. " Christ must become a contemporary. Exercise of Christianity in Kierkegaard writes: "Lord Jesus Christ, is' we can become your contemporaries in order to see the environment where you actually walked the earth, and not in the form of a memory, empty and meaningless". "

What the 'territories' in which the practice is more urgent comparison between "lay" and Catholics?

The teaching and medicine. The Italian school is a disaster, ruined by too much "method" that has banned content. I propose a grand alliance for education between believers and nonbelievers because unfortunately has passed away the idea of \u200b\u200beducation as training, to the detriment of information alone. " And on the medicine? 'The answer with an example: in Germany has recently opened a clinic "modern": a new patient who accesses it is removed the names and relies on a number. This is the medicine we want? A medicine man who forgets? You have to have at heart the patient as a person before as a patient. " Several investigations

witness the return of God in the public debate. There is a risk of exploiting the religious theme?

"Yes, especially in politics. I remember what I said a Polish translation of my History of Ancient Philosophy. I asked him why such a hard faced. He said: "Marxism has erased traditional values \u200b\u200band the consciousness has created a vacuum. If you have a faith, take that way out, who does not have it look for strong ideas, no political connotations." The Catholic should remember that Christ said, "My kingdom is not of this world." When religion is misused as a key political, it loses its meaning. I learned from Luigi Pareyson, che diceva: come si fa a spiegare Dio? Rispondeva: qualsiasi teoria su Dio è una forma raffinatissima di antropomorfismo perché rinchiude Dio in categorie umane».

Quale l'apporto più salutare del cristianesimo oggi in Italia?

«La cura spirituale dei giovani. Molti interventi proposti dagli psicologi sono palliativi, la vera medicina sta nel messaggio cristiano. Cristo è venuto sulla terra assumendo su di sé tutti i nostri mali per dar loro un senso. Camus scriveva: "La notte del Golgota ha tanta importanza nella storia degli uomini soltanto perché in quelle tenebre la divinità ha vissuto fino in fondo, disperazione compresa, l'angoscia della morte. Si spiega così il Lamma sabachthani and doubt of Christ in terrible agony. The agony would be slight if it were supported by the eternal hope. To God be the man to despair. "And so the tips in great despair and healthy hope."

Natoli: "The Church in the face of Christ resonate companies'

More preaching the Church's spiritual, less manipulation (bipartisan) of faith from politics. Focusing more on the spiritual dimension (not spiritualist) of the Gospel message. Only in this way according to the philosopher Salvatore Natoli, professor of theoretical philosophy at the University of Milan Bicocca, the confrontation between believers and nonbelievers can take off again.

How can restart the dialogue between secularists and Catholics?

"Christianity is the resurrection, but also freedom from death. And the practice of giving oneself to each other is central to the Christian community. In this respect even non-believers see that the revelation has something that is good for men. I am thinking in particular, the theme of "caring" that size does increase the confidence between people and reduces tension. In this world of conflict, this territory is feasible both by those who have faith and by those who believe not. In the words of Spinoza, homo homini Deus: man can become a salvation for the other. "

What subjects see the practical comparison?

"There is a path that is easier to find a mutual permeability, and another where it is more difficult. The first is just the caring: modernity has destroyed the natural communities where the care of people was simply being together, I think the family. And what better than the Christianity of this index is to take care of the excluded? The political tradition of Catholic inspiration (and I Sturzo) made reference to this ideal. The same Cardinal Tettamanzi has moved in this direction "universal", so between Christianity and human rights there is no contradiction. "

And the more difficult route?

"That's what the rights of freedom, a ripe fruit of modernity. Even Christianity appeals to freedom and democracy as they have given the guarantee. But details on the issues of life and death, the Church now has the natural right as an absolute value, while a reading of "secular" that a node remains controversial. Technological development has dramatically changed the overall picture: When you are born and die? As is natural in the 'artificial'? Self-determination is no longer the artificial nature? Certainly, the Church may express his views, but can not impose the policy. "

She cites the example of solidarity and bioethics as elements of "dialogue easy" and that "difficult" between church and nonbelievers. But, reversing the perspective, there is also a risk of manipulation?

"Sure. And we really want clarity and balance. The Church has the right to convert, but not going beyond the field. Then there are also those who, from a perspective "social" uses the ecclesial community to their advantage on the issues of migrants. Now, the more the Church is spiritual, the less exploitable. Spiritual does not mean spiritualist, but from preaching, or the fact that the direct referent of the Church should not be the political arena as the entire society. "

Christian more active and less militant, then?

"Yes. Example: the Church's response to the closure to the mobility of people is that she is accustomed to the reception. Catholics do not say that we should welcome immigrants: they are already taking. And when he speaks of abortion, the Church must above all try to get people to produce children. In my view, the pastoral duty of the Church: to produce conviction, enter into the consciousness rather than politics. I think the attractiveness of a person like Cardinal Martini, who raised a question of spirituality. We must be able to raise the question: the figure of Jesus Christ can weigh in life men? Catholics ought to resonate in society, the question of Christ: Who do you say I am? ".

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Il "cortile dei gentili"

Federico Lombardi SJ
Director of the Vatican press office and Vatican Radio

December 24, 2009

"The dialogue with other religions must now add the above dialogue with those for whom religion is something alien, to whom God is unknown and is not, however, would simply remain without God, but at least approach it as Unknown. " The last part of the Pope's speech to the Roman Curia is the one that certainly hit more. Living in a largely secularized world, and where faith is becoming increasingly difficult, they are words we needed. The Pope recalls that Jesus passionately evacuate materials from the business is a large courtyard of the temple - that said "kind of" not belonging to the Jewish people - just because there may be a place of prayer open to those who "know God only from afar who are unhappy with their gods, rituals, myths, wishing the Pure and the Great, even if God is for them the "unknown God". The Pope has managed to make it clear that "people who consider themselves agnostic or atheist, should be dear to us who believe" and this respecting their freedom of thought and will, respecting their wish not to be considered "subject of mission" on our part. It is not always our words suggest this respect. And yet they must feel - as individuals and as communities - neighbors kindly, friendly experts in recognizing the continued return of the question of God as essential to human existence, deep longing for love and light. Contemplation of the Incarnation, which is both a revelation and mystery, teach us to this dual friendship with God and the man who does not know it.

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There is a small self-centered within each of us, a little boy who only press for the realization of itself.

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Saturday evening.

This room is fully

decadence
lens
words that have the flavor of

nervous breakdown on a Saturday night.

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I have enough oxygen?

I hope to have oxygen
to sink without dying in your irises
clear

from which I can not go back: there is no bottom
,
this has no equal.

tour round

than half that does not exist.

How big is infinity?
The question stands.

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That's life, oui c'est la vie



Choose what you want, what you care, from what you can,
The only way I know to resist.


I'm obsessively listening to the line 77.
are short on inspiration these days.
From my personal sense of oppression daily, do a good morning and goodbye to the readers. Hello

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Yes, it was really necessary Costanzo

Rai could not deprive himself of such a connoisseur of music and Sanremo, in particular. I knew when, sitting in a cadillac with Arisa sober during the "Life Direct, said that the song of that Arisa, malamorenò, is the '30s.

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Costanzo But it was really necessary? The debate is open

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Give me something I did not listen to vent

Give me a wild-eyed,
a picture to look at, give me a punch in the eye

and a new group to hate, something to be scrapped

or the face of a near
that I did not know but
I saw smoke.

Spezzatemi
legs after school, let me see

bombs exploding on TV as bottles

falls five storeys, and you invent jokes


already forget the day after the bar.

Do what you want, but do not give
purpose
the words that I did not just settle

finding a pleasant-sounding,
yourself to your chair and imagine
:
the rest is pure swing.

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Winter 1985

For many winters I spent the afternoon in front of the stereo.

not listening Wicked Gravity, or another song by Jim Carroll.

I moved to the music, imagining how I would have wanted to move to the sound of electric guitars.

My life was all there.

I feel like the ceiling of a church bombed.

Vacation Then too short, the lights in the tunnels, the half-open door of my room, the putrid water of the troughs, machines too dirty sand sea, the air too thick with dust particles.

A train to Hope, who disappeared after a few hours in the opposite direction.

There is a tear or desperately seeking to get off, but my eyelids are walls that do not want to fall, while there is fear of not being understood or understood only too well.

There are no dates on the documents of my exile.

The goal is the bottom of a glass that is empty slowly?

I need to greet me fine, with no cages or restraining order implicit in the words of some woman away.

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I'm so happy 'cause today I found my friends


They're in my head I'm so ugly, that's okay
' Cause I know you are
Broke Our mirrors

I'm listening to Nirva an old song (Lithium for those who have not acknowledged the text). In a
bit 'go to school. Report cards and batteries in my imagination. Well.

A later!