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A COUNTRY WITHOUT THE COMPANY "AND A CHURCH WITHOUT COMMUNITY?

Cara Week,
we are becoming a country "free society" and a church "without community." This is the truth. The model tends to dominate the parish that is still one of the "service station". The minority of practitioners tend to live a dynamic devotional and moral, only in the observance of the "Christian duty" of the Sunday mass. But the church should not have in his "DNA" theme generator "community"? We are invited to learn about even more to be "people of God," to be a sign of the community of the "last days". Religion is, in itself, a community act, an event that builds relationships, creates links and original constraints.
The very word "church" has lost all contact with the truth that the word meant, in common parlance today refers to a "where", a "place" or a "building", a "geometric space". But in itself means exactly "people torn to loneliness and put together by God."
The term "company town without" is the key to analysis and diagnosis that I've done the socio-cultural and socio-pastoral work of the Brazilian Diocese of St. Paul in 2006. If you do not react to this problem, the church can become a reality decorative.
For if the Holy Spirit has already made his decisive move 40 years ago with the Second Vatican Council (1962-1965) and put at the center of theology, spirituality and pastoral care is no longer the design inspiration of God Almighty and almost eternal one and lonely that was reflected in the leading role of the clergy, but the Trinity! From this change we can say that everything remains the same and at the same time, everything changes, and indeed, everything remains the same only if everything changes! Continuity and innovation, not preservation or breaking means to participate in the "living tradition" of the church.
Thus, the source and origin of all there is "us God." In this way we are called to become the "we the Church," where everyone has a name, a place, role and voice. All subjects and all authors, the Spirit of Jesus, life and mission of the Christian community. This revolutionizes the image and the figure of all: that of the laity, religious and priests. Of course, forty years of post-conciliar period - despite being a full-time biblical and symbolic, and per unit - are nothing to put hand to create a new image of the church community. At stake is the transition from the model of "church and society" to the "church-community." But it's still here that need to go back and it is from here that should be allocated.
The loss of the streets, the crisis of society and the values \u200b\u200b... all right, but to no avail operation nostalgic. Someone says: "As we were fine once ...". Who is feeling sorry for himself, does not solve the problems, but it increases them, and above all made them worse. With the rhetoric of "Amarcord" you do not create society, but only omissions and distortions. The old rural social era, with its lights and shadows, is over. Today is emerging with difficulty, and a lack of the most, the "global social." The third-world, which are the only ones to do even a symbolic use of the square, as we did up until 20-30 years ago, indicating a new germ of sociality that is both global and local citizenship and a new universal human rights .
There is no turning back now where there's nothing left. It should be bolder and move on. The promises and potential, however, be translated into projects, laboratories, testing and active in twinning. It is not good to leave the country adrift, leaving them to grow - so wild - only two components: work-with-business and family. It is tyranny "economistic" attack and it also distorts the private and the staff of the couple and the family. We can not become if we give ourselves to become in a new country, community, society and the city.
The function of the church is on his shoulders this eclipse of global social and active citizenship, intercultural relations and interactions, to encourage new generative processes. Here's the multi-ethnic resource waste practitioners of the Swiss! If in the past the church has acted as a "substitute solid" as "church-society ', with the hegemony of the ecclesiastical power, today it is called to perform a function of "supply light" as a church-community, with the hegemony of spirituality, a spirituality of communion, which provides space for information, listening, dialogue and communication. A spirituality that makes the church "home" and "school" of free and creative relationships, equality and reciprocity. A spirituality that is realistic dynamics of reconciliation and forgiveness offered his gym routine, otherwise everything dies before you start.
For example, in an hour's meeting there can happen some misunderstandings. They can cripple the meeting if you do not close forever, as well as raise the ability to speak and listen. No one all that is natural: it must be conquered humble, and generous with long learning. We must accept and embrace the "kiss of peace" not seven times but seventy times seven! We need a spirituality that organic gradually teach us to think, to decide to act and to explore with the pastoral life and action. Methods and pedagogies appropriate to the laity, are increasingly beginning to take the word as subjects of the church. And appropriate too - why not? - To us priests that we are not alone and the ones who have the final word. These take into account the diversity of roles and inevitable gap between the skills of the priest and the laity.
began to take on a new scenario which is much more exciting than the decline of Christianity and Constantinian Trent. With references and highlights that the Spirit has offered thanks to Vatican II, we can work with renewed enthusiasm to continue the renewal of the church, marrying the theme generator of communion. Thus we become more experienced in communion, taking advantage of the "genius of the Trinity" of early Christianity and sources, since "the present conditions of the world add greater urgency to this duty of the church, so that all men and women, now more closely joined from various social, technical and cultural, can also achieve full unity in Christ "(LG 1).

Don Gino Moro
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On the encyclical "Spe Salvi" OF POPE BENEDICT XVI

Cara Week,
reading the second encyclical of Benedict XVI published in recent days, it seems to me that the pope is moving between the certainty of doctrine and practical challenges in the history of civilization.
This paradox remains difficult to forecast the impact socio-political (and church) encyclical Spe Salvi, Benedict XVI, the second of his pontificate. In this connection, I raise the question: it is just a learned (and repetitive) dissertation on the fate of Christian hope in a contemporary world that turns its back to transcendence, or an attempt to relate it with starting the search for answers the most serious issues of justice, suffering, life after death?
reactions of the public, also internationally, oscillate between these two poles, confirming that it is not easy to enter the mind and method of teaching of Benedict XVI. For where the encyclicals of his predecessors is coupled to a fact, such a situation, such a problem and relate it to the Gospel and the doctrine of the church, often confirming and sometimes innovating, Pope Ratzinger is kept to a strict criterion unique exhibition do not necessarily coupled ( at least in appearance) to contemporary living.
For this you can read in Madrid (El Pais) that the pope "is not proposing a theocracy in form but in substance" and that its concepts recover "Integrity pre-conciliar," while in Paris ("Le Monde") warns about the risk of interpreting the text as "yet another attack by a pope to progress, science, atheism," ignoring the logic that it contains proposals and that revolves around a fundamental statement drawn up with a formula very essential: "Man needs God, otherwise he remains without hope." Man as an individual and human society as a whole.

What signs of the times? It is a "argumento ... Decimononico the arsenal of fundamentalism," as sentenced "El Pais", or is there another way? Of course, Spe Salvi, that does not contain explicit references to the council and distances itself in its logical process, the Pastoral Constitution Gaudium et Spes, which identified the feelings of people today - "the joys and hopes, the griefs and anxieties" - and those of the disciples of Christ, so that "there is nothing genuinely human fails to raise an echo in their hearts." In that context, the church was asked to strive "to know and understand the world in which we live, its expectations, its longings and its nature, often dramatic."
was the inductive criterion inherent in reading the "signs of the times", for which, since the Council, has developed a dense critics fear that sociology could take precedence over doctrine and one might be able to justify all the tendencies of every historical moment, with the inevitable outcome of ethical relativism.
a risk to which you can cope - how much is in the Catechism of the Catholic church - if the theme is declined form of the beatitudes of the Gospel, that "raise our hope toward heaven as the new promised land 'and' it trace the path through the trials that await the disciples of Jesus. " Parameters very little soft spot to measure the consistency of the believers.
In fact, with this encyclical on hope Benedict XVI demonstrate the desire to develop the systematic-theological reasoning started with Deus Caritas Est. It is the belief in a God who is love to give meaning, consistency and truth to every authentic human hope. Staying at this level that goes beyond the political-historical analysis, summarizing the text, often charming, with plenty of references to biblical, patristic, and philosophical - as well as reminiscent of examples - the doctrine of Christian hope.

From Bacon on ... The man is described as a major grower of expectations, from minor to major ones, but it remains unfulfilled because "in need of a hope that goes beyond" and that "may be enough only something infinite , something that will be more and more of what he can ever attain. " In the daily search there has been a failure since mankind has been able to progressively acquire resources and ever more effective means of control over nature.
Following the message of the philosopher Francis Bacon, this has led them to replace the biblical scenario of the "kingdom of God" with that of a "kingdom of man," centering on a progress which is centered on a vision of self-sufficient "reason and freedom. "
Enlightenment and Marxism are indicated by the pope as the "icons as examples (but certainly not exclusive) of this drift deceptively humanist: the first with the claim Kant to supplant the "ecclesiastical faith" with a "religion" is derived from reason alone, the other with the mistake of thinking that social change of the structure would, by itself, eliminated the causes of injustice and, in some way , peaceful relations civilians.
criticism involves all the modern time who believed in the feasibility of a perfect world, thanks to scientific knowledge and a "policy based on science."
Even a certain vision of the individualistic pursuit of happiness is attributed to self-critically, to a Christian view, long and widely fed, which has tended more to the salvation of the individual that the need to deal with the "we" community, as well as requiring the commandment of love. A hint that it would also be explained in comparison to some existing trends in the Catholic doctrine that are ever larger concessions to function ... "redemption" of the market and its automatic mechanisms, such as a seal to the final triumph of capitalism over ideologies that have hindered in the last century.
Perhaps one of the themes of the announced social encyclical of Pope Benedict XVI?

The God with a human face. The arguments of Spe Salvi lead to the conclusion that the hopes that keep us going every day are not enough if is not the "great hope which must surpass everything else" and that "can only be God, who encompasses the universe and can bestow upon us what we, by ourselves, can not achieve," a rebuttal of an accusation traditional that it is not just any god, but "the God who has a human face and who loved us to the end, each individual and humanity as a whole," whose kingdom is not an imaginary beyond salvation but "this is where he is loved and wherever his love reaches us."
Around this core rotates a galaxy of ideas, references and examples that make a real rhapsody of Christian hope, decision which rejects the argument used to reject: the existence of death, suffering, sickness and violence sopraffattrice.
Atheism is not a "morality" as a protest against "a world in which there is so much injustice, suffering and cynicism of power ..." and that this can not be "the work of a God good. " Conversely, if the hope is combined with the work of a God who loves man, the same "final decision" lost his image "terrifying" and presents itself as the 'decisive image of hope. "

If the world helps the church. Letta the encyclical, and granted the controversy, is now worth dwelling on one aspect that has been established as a constant of the Magisterium of Pope Ratzinger.
In his teaching, he is led to compare Christianity with the "essence" of the "other entities" religions, doctrines and ideologies. The question is whether this trend in the comparison is not necessarily abstract the uncertainty inherent to flatten the Gospel message on the category of "isms" intellectual arena, with the inevitable outcome if not irreconcilable conflict. Conversely, the historical experience allows us to see how, incarnated in human affairs, even the more rigid and exclusive theories have been forced to modulate on the denominator of tolerance, coexistence and mutual recognition.
This is a phenomenon that has led everyone to learn something from each other and give them something, a mechanism of reciprocity, which, ultimately, is the most reliable figure of the civilizing process. This is where that help can come to the church by the modern world was talking about the Second Vatican Council.
A more precise knowledge of the value of historical movements would among other things to check - as suggested by Edgar Morin - that "the message of brotherhood of religions has been found secularised and worn by the French Revolution, then amplified and universalized by socialism and the brotherhood and compassion were continually denied by the actions committed in the name of these religions and in the name of socialism, but they remain below the layer from which we can choose our purpose. "
mixed in the events of history, doctrines and religions are never pure but influence each other, you change and evolve in practice. Accompanying the comparison of the doctrines of a more careful perception of the history of mankind - like the council asked it to do - you get a critical settling that identifies a heritage and a common fabric of humanity, from which cooperate focused "reasons for life and hope." Not the Christians themselves for others, but "with" all "to" all.

Domenico Rosati

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TO LIVE THE SPIRIT OF VATICAN II

Director dear, a big thank you
first week because I have always made for good company all the time in my priesthood, especially when participating in a course of spiritual exercises predicates from the card. Pilgrim at the Shrine of St. Ignatius to Pessinetto (TO), the eminent preacher told us: "The week of the clergy to subscribe to a priest, it means staying up to date enough."
Let me now to speak on my motu proprio of Benedict XVI. I am a priest now close to the finish line, I was lucky enough to experience all the extraordinary evolution in the church "from first to later" and the truly providential council. I think now, at my age, it will cost the elderly priests having to comply with all applicable sections of the detailed pre-conciliar liturgy, especially those with frequent genuflections double and simple ... Thank goodness that the good Pope John XXIII was guided by the Holy Spirit and had the courage to open up a council for a necessary update in the life of the church. Unfortunately, we
priests, taken from the rush to introduce the changes, we have not sufficiently explained its meaning, except to say: "Before we did so now instead it this way. " The hope, therefore, of the Council Fathers was not reached, so we had some Christians who have seen these changes in an attempt to "turn down" the Lord too, disrespect, that make us more involved in and aware .
Now, what the motu proprio? The emeritus bishop of Ivrea, writing about the week's funeral for Welby and Pavarotti, it made a kind of evaluation that would seem applicable even to his own initiative. He says John XXIII wanted the council not as "dogmatic" but "pastoral." Well, the kind of church that has excluded from Welby a religious funeral ... responds to the attitude "dogmatic "..., while the church that gave a religious funeral Pavarotti chose the size of "pastoral." I do not know if this doubling is possible.
Pope Benedict XVI is well aware of having a mission to save all souls "recapitulated" in Christ, and then joined the two dimensions, both valid - at least I hope so - to save, creating community between those nostalgic for the Latin (pre commissioning -Council) and those who prefer the spoken language.
I am personally convinced that if we strive to implement the priests council, never taking anything for granted, many Christians, particularly young people, more and more convinced of its undeniable value in order to make us live in daily, our faith and our baptism.
Director, I wrote, mainly because I hope that the lay pastoral workers who read our weekly may be led to think that forever, so this time, the pope speaks and teaches to "maintain" communion among the faithful, not to create divisions.
Wishing you all the best.

Don Marco, Segugnago (LO)

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A PASTOR, A VISITOR AND EIGHT COMMUNITIES Neocatecumenale

Cara Week,
I kindly ask, if possible, an opinion of an expert in your letter about the underexposed and related problems in particular. The author of the letter is the unique visitor who visits on behalf of the superior general, the religious community responsible pastorally the parish. The letter (the signs were removed the names, places, diocese, congregation-order) is addressed to the pastor of the parish concerned, the leaders of the Neocatechumenal existing in the parish, and - for information - the diocesan ordinary and higher Provincial of the Congregation-order concerned.

"Dear brothers and sisters,
I cordially greet the peace of the risen Christ ... From ... to ... I made the extraordinary visitation, on behalf of more general ... During the visit, I spent time listening to people and viewing situations. I spoke to the religious community, with community leaders the Way, with representatives of church groups. If I met Msgr. bishop, the Episcopal Vicar for the pastoral care of the city, the provincial superior. I read the documentation that is in the religious community on the canonical visitations ..., among other things, I noticed how some of the information offered about the "Path" have been rejected. I meditated on the latest pronouncements of the Magisterium of the pope and the bishops.
At the end of the visit, so I wrote: "In the parish there are eight community Neocatechumenal. Especially at this time there is tension between the religious community and those communities." He adds: "The religious community continue with its proposal on the charism, the animation of the parish, according to our official records, the lines of ministry for the parish are given by the religious community and the pastoral council. "Finally, I spoke of a" letter of guidance " , that I would come after further study, community and religious leaders of the Neocatechumenal.
After prayer and discernment, I have come to these conclusions, pointing you towards a path of communion.
"Above all on love. "What we must safeguard these is love, what we must build is the community, you have to live is the communion.
In the current tight situation and the building up of the parish community, pointing you to the following steps to be implemented progressively. They offer concrete ways of communion.
1. To promote the harmonious growth of the parish community and our charism, I note that the presence of eight communities of the Way "is too large. I call on the leaders of the Neocatechumenal to find alternative solutions, such as fusion of some communities or their transfer to other locations, so that in the parish there are no more than three communities. Also, I invite the leaders not to start other religious instruction, if the need will arise for other catechesis, these are not performed in the parish.
2. To achieve the visible unity and to avoid overlapping of time, the Eucharistic celebrations on Saturday evening for the "community way" in the parish on Saturday evening in the parish rooms there will be no more than three Masses. In particular, then at the height of the liturgical year, starting in 2008 in the parish church or oratory environments [1] is not required the celebration of the Easter Vigil.
3. To deliver an indication of the letter of the Congregation for Divine Worship and the Discipline of the Sacraments of 1st December 2005, addressed to the leaders of the Way, which claims that "at least one Sunday a month the Neocatechumenal communities must participate in the Mass of the parish community, I ask that once a month on Saturday evening, all the rooms in the Oratory there is no celebration of the Eucharist.
4. To enhance pastoral community and the expression of our charism in the parish, which has been entrusted by the bishop to the congregation, they are converged within the guidelines of the pastoral council and develop a proposal explicitly our animation of the parish, according to our official documents.
I am aware that the way the proposal is difficult, the steps are not easy to achieve. "It's the love of Christ that pushes me." The construction calls for courageous decisions of the parish community. The Neocatechumenal is doing a great good in the church, however, creating some tensions, especially when entering parish ministry (Benedict XVI, meeting with pastors and clergy of the diocese of Rome, February 22, 2007). In these past years, it was not sufficiently reflected by our community and the parish community what it means that a parish is animated by the charism of consecrated life.
The Holy Spirit, the Spirit of truth and love, will suggest how to implement these guidelines. I leave it to the provincial superior, in dialogue with the bishop, to see the realization of time since the beginning of new pastoral year. The Virgin Mary ...
With sincere esteem and fraternal affection. "

ask politely (and I thank any of the answers): 1
. Can the superior general of a congregation-order to arrive at these conclusions, without prior and full agreement with the diocesan bishop? Without directly involving the lay faithful of the parish (with the components of the communities of the Way)?
2. The Way was called in the parish 30 years ago (and later in recent years) by the pastors (and priests of the religious community) the same congregation that have followed-order. They have it all wrong?

letter signed

The answer to the second question is simple: Way is a "itinerary of Catholic formation valid for society and for our times" (St 1). Therefore, did not lose three decades.
Instead, the answer to the first question is more difficult, since there is no knowledge of litigation and we are dealing with borderline cases for which we can only reiterate the laws, compliance with which is a measure of action and start the solution conflict.
The case is still complex because it requires more likely to harmonize:
1) the Bishop and his pastoral authority, which the men are subjected to what he refers to 'the cure of souls, the public exercise of divine worship and other works apostolic ' (Canon 678.1 and 681.1);
2) the Way, with a statute approved by the Holy See;
3) the ordinary religious (visitors) that, unlike the bishop, is "normal" only for the brethren (cf. 134.1), which in the apostolate "are also subject to their superiors and must remain faithful to the discipline of the institution" (c. 678.2);
4) the religious community who works at ' Parish ministry (c. 519) but, as a legal person, is parish priest (Can. 520.1);
5), the parish priest, who exercises his pastoral activity "under the authority of the diocesan bishop" (Can. 519 ) and is distinct the religious community, religious perspective, poorly digested by many who continue to dream of the parish entrusted to the community, "but it is not.
Considering the above, the question: "Could the visitor to write what he wrote?", The answer is "Yes, I could." For three reasons, as the visitor
a) respects the rule of the Way to the Eucharist as a community and not determinations about the Easter Vigil (St 13.3, 12.3 and Letter of 1.12.2005, No. 1 )
b) complies with its limitations to be "not normal" for the faithful of the Way, which, after having spoken with the bishop, is addressed not giving orders, but using the terms "call / ask" (we are not faced with a love letter and every word is usually taken in the technical sense);
c) acts as "ordinary" at the men and urged them to bring out the charisma own and, after talking with the bishop (which is the mutual agreement of the can. 678.3), limits their apostolate in the parish is not necessary in either in an absolute sense or as requested by the bishop.
These laws and dynamics, but it is clear that in themselves are empty and the resolution is an assessment of the Way of the Christian and parochial.
However, in my fallible opinion, there is also some shadow. While it appears that the religious community, it is too absent function of the pastor: instead, it is he who is entrusted with the parish and he must take or make decisions - not least the Way "begins in the parish at the invitation of the pastor "(St 9) - it is true that states that the letter is also addressed to the pastor, but the text is not very present.
would also have been desirable for the determination of the visitor - valid for the religious community - were aimed directly at it (for example, do not accept more than three communities) with an invitation to walk together to take this into account and confirmed by the bishop, the real "ordinary" the Way, with a strong "order" or "can."
Finally, the visitor said he had spoken with the leaders of the Way, while the question asked in a week complaining of the same non-involvement, perhaps both statements are true in the sense that maybe the contacts took place before the definition of the measures in question . It would be desirable to face encounter with the text (draft) of the measures put in place and before the letter: it is a method that usually works and that already proposed Sparafucile in Rigoletto for the delivery of the sum with a view to kill Duke: "A half s'anticipa, then gives you the rest." Both
allowed to conclude with a malice of the trade. We disturbed two "ordinary", a state, a parish priest and a religious community. If another "stable group" - as is the way - he asked to celebrate Mass and other sacraments as 1962, the pastor could have decided all by himself and without complications. We are facing a higher wisdom, or you have children and stepchildren? (Riccardo Barile)


[1] In reality the building is kind and is used as a parish center (ed.).

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SOCIAL DOCTRINE OF THE CHURCH: WHERE ARE THE LAY? The difficult path of integration

Cara Week,
I would like to thank you for the effort to stimulate the magazine, despite the prospect that is proper, the formation of a type of Christian citizen more and more adult thinking.
In particular, some recent articles I have stressed to better identify some key points on which I ask, if possible, your attention. I refer to interventions that appeared on the numbers 38/07 (Rosati: How to be Christian citizens and Pizzighini: Pastoral Letter of the Archbishop of Lecce, I broke the title In the wake of the council. Laity A more adult), 39/07 (Zuanna From: A common good to build) and 41/07 (Valentini: Peter Scoppola Christian in his own way).
have written that just because they were born from different fields and sensitivity to each other, it seems to me to reflect a good season, "liquid" and somewhat "depressed" a delicate time for a clear stall confused and babbling in Italian Catholicism to speak on issues of citizenship and social inclusion. I must say that the data common to these "window-items" of social ministry seems to me the result of a cultural climate stiff and unwilling to give space and momentum to lay Christians able to cope with post-modernity in the social complexity and risk.

The first reason seems to be found in the inherent weakness while noble and necessary task of recovering the Second Vatican Council. This weakness seems to me the fact that its priests and laity, who should lead the community in this process of recognition, have their first assimilated by the protagonists, if not on an abstract level, or bounce, the great insights, and then the council can only show opaque models of its implementation. In the Acts of the Apostles we see that the transmission of the events of Jesus of Nazareth become real advertisements in the Spirit, offered by the witnesses involved to give life to the following: Generally, I do not believe these conditions exist in the current discussions that often sell out in 'display slogans such as "church among the homes of men," "Soul of the World," "Lay Sanctity," "shared responsibility", "secular vocation," "unity of faith and life." The baptized, believing, requiring witnesses to Christ and should not, disclosure of church events. There is so passive use of a method of rewarding and comforting repetition, which circulates a wealth of ideas but that alone is condemned to sterility due to lack of true mediation.

A second reason to block the lay believers seems to be the result of over-substitution in terms of magisterial social teaching. We must be grateful to the popes for the push given to the political high from the great encyclicals on the crucial issues of coexistence, how should we assess positively the efforts of the Italian Bishops Conference, in recent years to guide and awaken the conscience of the people Christian. Now, however, you need to activate a popular season for evangelization and growth christifideles lay in moral theology, in order to create a nursery from which emerge a credible and young adults are ready to expend the political arena. The leading role of Catholics seems to me is stuck in the logic of the lobby group and the experts are able to argue rationally stated and non-negotiable values: a level that is likely to endorse a face of pervasive institutional church, for we lay by the method of living annuity translating principles. The most zealous believers seek such a consensus estimate and the Church's social doctrine ends up becoming a kind of grant from which seek solutions, a practice that is generating an intellectual laziness of the laity whose responsibility it is looking for creative solutions on the contingencies of politics.

A final concern is, in my view, the obvious immaturity of our current cultural Christian communities. In recent years there has certainly been an evolution of the educational offerings, but mostly with logical self-referential and short-sighted. Did not help the cultural evolution of believers, especially the young, quell'improvvido certificates, also of groups and movements, a true "bipolarity" of the values \u200b\u200b(the party of Catholics for their lives against the party of Catholics for Peace), who finally began to question during the recent Social Week of Pisa. Several pastoral
now sense the need for a step change to enable more concrete paths Community and courageous (and thus, by necessity, more conflict) in the direction of formation of the socio-political consciousness of the practitioners and to make all ( beginning with the priests!) most capable of analysis and discernment.
A culture that reduces the exposure of the doctrine hardly take the road of the method of discounting, the most difficult and challenging. Besides that, rightly, committed not to get off the right to speak and to find areas where you can express strong Democratic challenge, the Christian citizen of the future must be better equipped in their ability to distinguish, mediation and understanding of the positions and then it would in the case of social and political field, at all levels .
As the noted scholar Giorgio Campanini, the social teaching of the Church "does not need formal notice of repeaters and translators instinctively; creative needs Christians who are able to" walk in obedience "to the end and take the risk of the decision. The new season of the social doctrine of the church will be neither the professors nor that of "laborers of the society", but that of the great mediators between God's word and human history "(The Church's social doctrine: the acquisitions and new challenges, EDB 2007, p.. 16).

Just on the side of the prophetic word of God and reading the story seems to me urgent to create new places where the simple lay believers forming a specific skill and know how to say something sensible, maybe so you can exit from the tunnel of biblical exegesis , and then a community reading of the Bible, aseptic and spirituality. I think now that people affollino especially those meetings where witnesses know illuminate the questions of life with the sacred Scriptures.
It seems, then, a sign of weakness, precisely the nodes delicate coexistence (beginning and end of life, welfare, peace and war, family, education, welcoming the stranger, fight against poverty), the Gospel ends in our environment to be entrusted to specialists and used as supporting evidence in the debate on principles, values, and should be the womb in which to continually revive and grow God's dream for a more just and fraternal.
The Second Vatican Council was a modern Pentecost, because the centrality of the Word and Jesus light of the people (Dei Verbum and Lumen Gentium), has made full bloom attention to humanism and personalism Community (GS).
confess that scares me a Christian social thought, language professor, who ends up, to stand on the defense of bourgeois interests and neo-corporatist, rowing in the direction in spite of the anti-politics which is corroding democracy and hope is fading of the younger generations. We have received the grace signals indicators that allow us to move towards the Kingdom: us lies the duty to offer them to all people of good will to build together the stages of the journey.

letter signed (BO)

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Dear Editor,
allow me to write these thoughts after a few events that is widely supported by the mass media, have created in many people to arms. It is clear
that every crime, every crime, every murder is always a shocking incident, which horrifies the conscience of each, but when to commit a crime are the Roma, it seems to be particularly heinous crime and the murderer turns into a monster execrable Beat up on the front page.
The recent events in Rome are there to demonstrate how it happens every time a heinous act such as violence and killing of a defenseless young woman, perpetrated by a citizen of Roma, triggering a backlash that has an impact on other innocent citizens, whose only guilt, as Romanians, come from the same country of the murderer.
Gypsies, whether they are Roma, Sinti and so on., Are discriminated against for centuries and marginalized groups, their mere appearance in any town or village in our city, it triggers an immediate revulsion for the fame that accompanies them dishonorable. In the collective imagination, they are viewed as thieves, kidnappers, to say the least but one that still baffles most is that the Roma do not seem to worry about this name that you get with some of their attitudes are as repugnant to the theft harmful to the weakest or send their children to beg on the streets, removing more and more a difficult but not impossible inclusion in our society.
In the past, many governments have attempted to answer the question of the Gypsies through laws that constantly banning them, Hitler, together with the Jews, to implement the final solution over them: with the SS Teutonic obedience and determination were busy rounding up all over Europe and to insert them into the gas chambers. The defeat of Nazism prevent this criminal plan might be fulfilled, and leaves a bad taste in the mouths of people who are now visiting the various camps, he discovers that there are plaques and memorials that remember all the victims of the peoples subjugated by the Nazis, but strangely there is no memory that we remember the thousands of the victims of the Gypsy people.
It is certainly not easy to dialogue with those who live on the margins of society and the law, but let a foreign body alive forever without a minimum of vital contact with other people is even more harmful. In a multiethnic and multicultural society such as that is emerging in Europe, you can not think of erecting walls that separate or ghettos, but it must be a central point of the bridge-building institutions that foster mutual understanding and dialogue.
The Christian community in this respect (just as the pagan Celtic world-around calls for "strong solution" against Roma), has a duty to take all the roads that bring about relationships not just of tolerance but of respect and because no?, friendship.
Unlike the speech on Romania. The fact that Romania joined the European Union, puts the Romanians in the privileged position of being able to move without any problem within the member countries. In Italy they are the first foreign community and, unfortunately, according to statistics, including the first community in the number of crimes.
The fact that the Romanian president has been quick to come to Italy after the events in Rome with Prodi to discuss issues related to relations between the two countries, says a lot about what is at stake from an economic standpoint is very high. If the presence of Romanians in Italy has achieved notable figures through remittances ensuring substantial revenue to the budget of Romania, it should also be borne in mind that over twenty thousand Italian businesses operating in Romania. There are, therefore, promises to dampen the bud groped for a dangerous escalation that would be racist because of growing inconvenience to everyone.
The path of integration is a difficult road ahead, especially considering that those who have lived for years under the heel of Ceaucescu has developed a sense of rejection of unjust laws that oppress, and this has led to a "form mentis "is relativized much collective moral principles. All this not to excuse those who commit crimes but to understand that, behind all, there is immense need to build not just a polite tolerance on our part, but an educational formation of conscience in which all are called, in particular the institutional world.
In light of these facts, we can say that the presence of evil in the world is opposed to living at the bottom of the logic of the Gospel. It should be remembered that it is based on love and not hatred, nor the rejection of others. Remember these times can help to build a more suitable to the respect for human rights, whoever he is.

Mario Bandera (NO)

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understands "ETERNAL REST"? MORE ON PRIVATE

Cara Week,
I wish someone would provide a plausible explanation of the expression "eternal rest", contained in one of our most popular prayers for the dead. For the man
biblical "eternal rest" is the highest good desirable, which is identified with what the theologians are wont to call "the beatific vision." For practicing Christians and those who work in this term means paradise. To other mere mortals who come to church only for funerals, and possibly on Christmas Eve, and yet you want to call Christians, what does the term "eternal rest"?
I did not do a scientific investigation with the tools that are currently available. I would hope that someone did, though it has not already done so. I only asked the ordinary people and I found what I suspected.
I could give you a sampling of responses, some even discounted, others bluntly shocking, "sleep forever is the fate that awaits us," "an eternal sleep from which there is more awake," "A sort of coma total of termination each form of active life, "" perpetual hibernation, almost a conservation vacuum at very low temperatures, "" You fall into hibernation, like some sort of living, "" It's like Nirvana that Buddhists preach. "
Finally: what it means for you: "rest in peace"? Answer: "What we must not disturb," "That must be left in peace," "The calm which they are immersed in the sovereign must be respected." There
to reflect but also to do something. Two thousand years separate us from the culture in which the Bible was born, two thousand kilometers separate us from the Semitic world, is light years stand between the man and the mentality of television today. Without discussing - And there would be infinity - I begin the funeral liturgy, especially when there are those Christians in the church those that you said before, and are the majority, thus: "Hail the Lord in your home with our brother ... Give him the eternal joy, so she can enjoy with you the happiness that lasts forever. "

Pedro Mozzato (VE)
pmozzato@libero.it

There is no doubt that the word "rest" nell'eucologia Christian is now at risk of gross misunderstandings, especially in a social context where the rest is often identified by simply doing nothing or sleeping after a hard or, paradoxically, after a busy "holiday" where the night was exchanged through the day.
The risk of misunderstanding, however, has much more serious and deep roots. In particular, the weakening of faith in eternal life with the consequent relapse into pagan conceptions of the afterlife: the adequacy of Greek, Latin, or the underworld of Sheol imagined by the people of the First Testament in its slow journey toward full disclosure. That is, a world of deep darkness (Ps 88,7.13) where the dead survive as shadows in a life without value and without joy, "land of darkness and disorder where the light is as darkness" (Job 10:22) .

Familiarity with the biblical language. The misunderstandings today about the "rest ever "are mainly caused by a defective formation of the Bible. "Max is the importance of Scripture in celebrating the liturgy. From it, in fact, drawn from readings to explain the homily, and psalms to be sung, his inspiration and his spirit are permeated with the prayers, the prayers and hymns and liturgical actions derive their meaning and signs "(SC 24 ). There can therefore be no authentic Christian understanding of reality if not from the Bible and the liturgy, which s. Augustine called 'tamquam verbum visible, "that is a word, a message that you file (In Joh. Ev. Tract. LXXX, 3, CCL 36, 529).
For this reason, the same number of conciliar constitution on the liturgy continues: "Therefore, in order to facilitate the reform, progress and adaptation of the liturgy, it is necessary for the promotion of the warm and living love for Sacred Scripture is attested by the venerable tradition of both Eastern and Western rites '.
Now, the Scripture - as the liturgy - can not submit the afterlife, the supernatural realities than with human images, starting from human experience, as inadequate to express the reality of God and life after death.
Rest is the moment when the human being consumed not only regenerates the forces at work, but it is also and most importantly, when he finds the deep joy of those human relationships that give full meaning to life. The rest is not so simple to do nothing. Indeed, remaining completely inactive and just tired and destroys most of the work.
Eternal life has nothing to do with the "retirement home". Already in the Old Testament it is suggested as the full achievement of all human aspirations; full communion of the just with God, sharing the very life of God, a God who "always works" (Jn 5:17). "My well is to stay close to God, the Lord God my refuge I put tell of all his works at the gates of Zion" (Ps. 73.28). For this the rest of the Bible is the image of the ultimate goal of our existence.

rest as the fulfillment of salvation history. It is especially the Sabbath rest that allows us to correctly interpret the prayer that we raise to God to grant eternal rest to the dead. The Sabbath, indeed, is presented in Scripture as a gift from God (cf. Ex 16.29), so that people can experience the freedom from toil, slavery (cf. Ex 23:12), from any abuse of a man on the other (cf. 1.13 to 15 Gs). The rest is the image with which the Scripture expresses the achievement of the promised land after the long and arduous exodus from slavery in Egypt (Cf. Deut 5:15).
The prophet Ezekiel repeats the same image to describe the second exodus, the return to Jerusalem after the Babylonian captivity: "I'll rest in your country, you will know that I am the Lord" (37:14). Psalm 23 sings "The Lord is my shepherd, I shall not want, He makes me lie down in green pastures ...». The letter to the Hebrews, commenting on Psalm 95, takes over this image to express the rest of the fulfillment of God's plan of salvation (cf. 4:1-3).
The rest spoken of in Scripture, and thus the Christian prayer, is not the silence of death, but the possession of all the blessings of God In fact, biblical spirituality means rest participate in that God's rest, which celebrates the completion of creation, indeed, his whole plan of salvation (cf. Gen 2:3). In other words, rest is to take part in the glorious life of God 'from this moment Blessed are the dead who die in the Lord. Yes, says the Spirit, may rest from their labors for their deeds follow them "(Revelation 14:13). In contrast, "they have no rest day nor night who worship the beast and his image and whoever receives the mark of his name" (Revelation 14:11).
The achievement of full rest and joy is the prerogative of those who have abandoned faith in God and, having believed in the word of His Son Jesus, not planted permanently their tendency to worship this golden calf that is the symbol of all our idolatry (cf. Heb 3.7 to 19).

The origins of our prayer for the dead. In the light of Scripture, the traditional prayer that Christian piety to the Lord for the dead should not give rise to ambiguity or not to trivialize.
The brief text focuses on two biblical images speak for themselves, of course, are rooted in two powerful human experiences: the rest (Requies) and light (lux). Words were very clear and familiar to early Christians. In fact, they are plaintiffs in the most ancient Christian funerary inscriptions (cf. Requies in DACL, t. XIV, II). In a Christian necropolis
dating from the fifth century and discovered in 1911 at Ain Zara, 14 km south-east of Tripoli, for 26 times is written on the graves this form of prayer, "Requiem aeternam et lux perpetua Dominus det tibi tibi Luceat. A formula that is taken dall'apocrifo IV Book of Ezra (III sec.).
This invocation, suitably adapted to the plural, he entered the Roman Gradual in the Gregorian era (sixth century.) As part of revenue for the funeral mass, and from there passed into popular practice of prayer with the addition of "requiescant in peace." This hope is derived from the memory of the dead that day, from the Franciscan breviary (XIII sec.) Concluded the different hours of the offices monastic (= Fidelium animae for Misericordiam Of requiescant in peace. Amen), and soon after, the Mass for the dead (cf. M. Righetti, liturgical history, II 377, 628-629; JA Jungmann, Missarum Sollemnia, II 325, 333).
Now, any expression that, in an introductory admonition, evokes a more immediate faith and hope in eternal life that is more legitimate if they do not give up nell'eucologia liturgical and private to a formula that links back to the images of Scripture and nearly twenty centuries of tradition, even if this requires a prior biblical catechesis.

Silvano Sirboni

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WHY 'DEPRECATED The attack on the "motu proprio" AS

Beloved of the Week ",
are a priest who has over 80 years, having previously practiced as a priest for 44 years, are now considered" emeritus. " Well, despite the years, even in liveliness and my interest in everything around me, I feel obliged to Codest stigmatized with the attitude of my writing liturgist Barile, towards the motu proprio and the Pope about the personal work of the Holy Father Benedict XVI. I hope that
week publish my comments, even if not suited to today's cut of the weekly (see for example the letter published in the No. 30 entitled "The objective is not Latin, but the council").
I would like to dedicate my remarks have suffered, with a title already quite eloquent: "a barrel of vinegar on the Holy Father." The full pages you have posted on Week No. 31 does not is nothing but a fierce critique of the motu proprio of Pope, and even personal attitude of Benedict XVI. Del
full pages of Barile not saved more than a few final lines, just not to be accused of open rebellion.
a barrel, and respectful of the elderly priest by the pope, I submit a few lines of fixed points of Von Balthasar. The lines, although figures reported by Balthasar clerics opposed to the pope, and for other reasons at the time of the council, are well suited to the barrel today. "Christians bombastic, mostly clerical cops reminders Menara shots of Rome, to study their faces over the caricatures of Bosch or Brueghel. Certainly does not lack them a of admirers, they are so humorous' (p. 174). Von Balthasar points on firm points out its concern to preserve the essential points of Christianity, because in these times - he writes - they are called into question many essential points such as the Pope's authority, the divinity of Christ ... "If criticism - says - is not based on love, no need to heal any wound. The critic who is not driven by love, is rather the figure of a man who angrily scratching their skin. The corrosive acids that are used today in the hearts of people hardly come from the laboratory to those who love God '(p. 290). Like
Father Cantalamessa still quote from Life in the Lordship of Christ page. 272: "Obedience to God does not dissuade from visible institutional authority, but rather, it renews, strengthens and gives life to the point that obedience to men becomes the criterion for judging whether or not there obedience to God what to do in the circumstances where you are hesitant? There is no point multiply re-enactment or autodiscernimenti.
Cito finally - again, the Barrel and his supporters - a text which I think is very appropriate from the Catechism of the Catholic Church page. Article 243. 892: "Divine assistance is also given to the successors of the Apostles, when, without arriving at a definition proposed in the ordinary exercise, a teaching concerning faith and morals. At this ordinary teaching the faithful must adhere with religious submission.
After the citations, I submit to you a week's question, which, in recent times, has circulated on the lips of many, when faced with behavior not just of some Orthodox clergy or members of religious orders: "But where are higher that must ensure orthodoxy and attitudes of his subordinates? Because this authority does not address the Barrel (and others ...) who criticize the Holy Father in a manner so brutal? In order that belongs to you and the Barrel week? But perhaps the Barrel obedience is not merely a virtue that leads us to accomplish more by our own will? ". Finally, I pray the Lord merciful
because the "notes" collected from the basket with such impudence about the motu proprio the Pope's personal action, have to inspire the 'domino effect' fears that the barrel within the church.
Please excuse my outburst. Thank you in advance if they find that I have feedback on your pages.
I wish you all responsible for one week more in line orthodoxy and discipline.

Don Mario Buongarzone (MC)

"For make no mistake, we must always consider what we see that white is black if the hierarchical Church says so "(Saint Ignatius of Loyola, Spiritual Exercises, Rules 365, 13a). "I want you to tell me (...) I was a priest living faith, simple, (...) with the Pope and the Pope, always, even in things that are not defined" (John XXIII, Journal of 'Soul 407). She reminds me of this spirit, if not the second quoted text (of 1903) continues: "Do not scorn the critics, and the more I think will look good from the left or disrespectful to the critics, even the critics love" (408). The word "critical" here has a different meaning from that article, but it can engage in the sense of the need to hold together listening and obedience on the one hand and critical reflection on the other.
I'll try to be sweet, knowing that, according to a maximum Salesian take more flies with a spoonful of honey than with vinegar and one hundred barrels, starting with the sweetness, I confess that his letter denotes a long life experience, which is more appreciable sign of sentences Dorabella, Imogene, Electra, Lindoro, forests, etc.. (I use fictitious names to avoid the real ones) that appear without a website name (without liability) and, far from addressing the nodes of the debate, merely emotional relief. The criticism of them (use the words of the letter card. Ratzinger Falsini) 'is in my eyes and surface worthless "(La Maison Dieu-2002 / 2.119).
goes without saying that this response is not a personal debate, but a clarification of what may be of interest to readers. In this sense I say that in there was no protest or inciting disobedience to the rule, but assumed obedience, some critical reflections in two directions. First place
problems arising from the text and context of the motu proprio, also and mainly in relation to other magisterial statements and practices. And almost every other day they arise, for example: what exactly is "Stable group" and "liturgical formation" on the 1962 Missal? what do you mean when you said the ability to use reading "approved" means those of the Missal of 1962 or the current Lectionary? because "higher" do not intervene when, as has already happened, we celebrate the Mass of St. Pius V as pastoral care to a stable group, but to create an event that those who want to take part? Raising and discussing these issues peacefully is compatible with a practical attitude of true obedience - V. No Cross in Week of 33 went far beyond - and is basically in the spirit of the card. Ratzinger, who wrote that he accepted inside the Missal of Paul VI, but in particular "do not consider each of the decisions taken as the best possible" (p. 116).
Secondly, the article notes contained in the personal journey of Ratzinger. Something like that was initiated by PM Gy in La Maison Dieu-2002 / 1.171 to 178, where Ratzinger himself said (La Maison Dieu-2002 / 2.113 to 120). Everyone has a story, on which his tendencies / preferences depend. Examine all of this helps to understand better, but not mean challenging the authority of those who take a position, or show disrespect for the dignity of the character. At the limit, which means to observe a certain choice is not between the best and that depends one lived. Raising and discussing these issues peacefully is compatible with a practical attitude of true obedience.
conclude with two brief citations of Balthasar.
faces caricatures of Hieronymus Bosch (1516 †) is a quotation from a bit 'dangerous as in the famous painting of the Hay Wain grotesque and bestial faces of those who are pulling the wagon, while the faces are serious lay it right, monks, nuns, kings and emperors, popes and cardinals who collect and follow the hay wagon of hay, that the vanity of this world. Finally
"if the criticism is not based on love, no need to heal any wound 'God forbid! We assume that the article of which you speak is not based on love. But his letter distilled nectar of love? levebvriani of the statements are based on love? the sympathy expressed by some politicians for the development of s. Pius V are guided by love?

Riccardo Barile

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MOTU

Cara week, I too am a priest
octogenarian who, for more than twenty years, celebrated according to the old rite with care, participation, and often with joy, but do not regret it because he knows that with the new rite, in addition to being understood by the people, has gained in terms of enhancement of the Word of involvement of the people of God, the recovery of the Eucharist friendly size. What about these issues, how about some dangers that some choices may lead to (and are unfortunately happening) is drawn to the attention of with all due respect, as it did certainly p. Barile, it seems not only legitimate but necessary as a contribution for the good of the church, also recognizes the Code of Canon Law Can. 212 § 3. Why
seem to me well known, I close with the words of Enzo Bianchi: "We Catholics, but for the profound conviction that the bishop of Rome is the servant of ecclesial communion, we obey even at the cost of toil and suffering and not fully convinced of what is asked. "
between E. Vallauri ofmcap (Tortona)

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TOWARDS THE END OF EUROPE "mission ad gentes"

Dear Editor, My name is Angelo
Hawks are a former missionary of emigration, I was in England from 1982 to 1989, first in London then in Bradford-Enfield. My diocese is San Miniato.
I would like to expose a problem that I was bitter about the whole summer and that, confronted by his magazine, maybe they could find a solution. This is the situation of the missions for Italian workers in Europe, which refer to the "Migrantes". I deal only with those in Great Britain, who know far better than the others, even if those in other European countries I did not know. In mid-August
my successor in the mission of Bradford for health reasons had to leave and returned to his diocese in Italy. Now the mission is waiting to have a new mission, which is not found, or if anyone has some availability for this pastoral commitment, is not opened by his bishop.
Last July I saw "visually" the need that there is still a priest Italian in those communities (not only in Bradford, but also in cities around as Halifax, Huddersfield, Keighley, Leeds ..., where each month has never lacked the presence and work of the priest, much appreciated by the clergy and the local bishop. I have heard with my ears the anguished cry of the people who work closely with the mission to the idea of \u200b\u200bbeing alone after the departure of the missionary, and a chorus that went, and took me inside repeating: "Do not leave us alone, do not abandon us! '.
I could see how it is grown in recent years, even among young people, a sense of belonging to the Christian community, the joy of being Italian, the spirit of solidarity each other and to cooperate with the mission, so it could reach as many people as possible. The fortunate opportunity that happened at the end of my term in Bradford, which allowed him to buy, albeit with enormous sacrifices (the writer well knows them all!) The current site (1988), proved to be, I think, over time the main Due to the continuous aggregation of the community. Having their own office - with all the amenities that allow worship, community life, education for children, the patronage, the meeting place for the elderly, the warmth that characterizes these moments of meeting and feel that our compatriots less just and more united - has contributed to the growth human and Christian people.
It seems a shame if the expectations - those of people who are left alone - were rejected, in Bradford is still needed for some years a missionary. The integration now occurred is a discourse that becomes a table, but showing the rope when you're with these people.
I make a proposal, on which I'd like you opened a comparison. Many dioceses, the larger and better organized in the past have established "missions ad gentes" in various parts of the world and continues to lead with men and equipment. The smaller dioceses can not afford something like that. But because the diocese did not entrust the task of ensuring the presence of a priest in a specific mission (in Europe), where there are our fellow citizens to work, as if the metropolitan territory of the diocese itself? The Italian bishop "lend" his priest to the bishop of that nation for the specific work among the Italians. It is obvious that the priest should follow the instructions of the local bishop and would work to foster better integration in the local Christian community. (We have not always done? I remember that during my presence in Britain was said that the mission was the one that worked best for his death!). In fact, however, perhaps the time has not yet come to sing the "Requiescat in pace" of these missions, there is still vitality, to be channeled, but left to itself. It would be a kind of priest "fidei donum" within the Christian community would be a first step towards the new season of "missio ad gentes" that the IEC is preparing to launch for the Italian church.
I am not clear about one thing: when I became a priest (in 1967) it was said that he had "priests for the church" years later I find myself feeling that you are "bishops for the diocese." And Pauline 'daily pressure for all the churches "what happened?

Don Angelo Falchi
Forcoli 56036 (PI)

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WEEK ON SOCIAL Pisa and Florence

Dear Editor,
return from Social Week of Pistoia and Pisa, Novara delegation as we discussed about what we had lived together during the work. This resulted in some personal considerations that we send a week.
I want to emphasize a fact perhaps unobtrusive but telling of the climate that has breathed: the finding that the vast majority of speakers were academics and that they remember the days when those responsible, to an intervention of Don Oreste Benzi on the recovery of the "street girls", the manager on duty said that Don Benzi was not to intervene by asking a question, but take the side of the speakers.
This dichotomy between relations interesting, dense, high-level, sometimes perhaps too academic, it is felt even more when the end of each conference opened the debate with the delegates (an expression of social Catholicism rooted in the very life of the Italian people), the them with precise and specific interventions will focus on pressing issues concerning the real experiences of our communities and collected applause, sometimes even a little embarrassing for the same speakers.
Plotti Alexander, Bishop of Pisa, in the homily of the closing Mass celebrated in the magnificent cathedral, taking up the theme of citizenship, reminded everyone in a peremptory tone, as in the church there is and there must be citizenship for the "prophets of doom." The Italian Catholics asked to bend the injured in the history of all time, are therefore urged to be witnesses of hope.

Don Mario Bandera

Diocesan Missionary Centre and the Office of the pastoral work



*** Among the many cheers that normally mark the time of the conventions, which to some extent marks the moods and trends and perhaps even " the support "of the participants in the Social Week of Pistoia and Pisa, three were particularly impressed me by duration and intensity.
The first was triggered by the activation of an anonymous participant (can not remember the name!) that the stage has gently chided the organizers of the invasive and exclusive presence of university professors on the stage of the speakers against the unarmed absence of the poor, "and the poor, he wondered, that are the subject of the week and more than other users should be the common good, where are they? Why can not we find ways to give them the word? ".
The second round of applause went to Stefano Zamagni, Professor of Economics at the University of Bologna. The rapporteur has involved me for the clarity, consistency and innovative ideas of a relationship, perhaps the most interesting of the Week. "The real poor are young. State and market alone not enough space should be given to social enterprises, social cooperation, while avoiding the danger of philanthropy and welfarism. Insecurity is the new name of poverty and insecurity, and therefore there can be no solidarity without an active presence and participation in productive paths. "
The issue at stake is called "anthropology" and its surroundings, but the vast majority of participants have thought at first to many young people of our community, not just the unemployed or underemployed, disaffected, but also the social and political life, unable to emerge is prevented to immerse themselves in "life that counts." One response, which has supported the applause to Professor Zamagni, was the proposal to "build a deliberative democracy as a positive response all'antipolitica. It should not be afraid of economic globalization, justified as a 'providential opportunity which allows you to make the distant future, "but on the contrary, it is important to build a democracy where the person is at the center but the report is the lifestyle.
The latest round of applause was given to that character, redundant and out of line that is always Don Oreste Benzi: engagingly clumsy in his hand, but very effective in terms of content, a bath of realism in the face of ever-present temptation getting lost in the clouds: "The first enemy of the common good we are." There are many innovations in the words of Don Oreste: prostitutes, toxic, orphans of all kinds, detention and re-offenders are "the court of miracles" of this disturbing priest who reminds us that the common good or even pass through these categories or is it just a matter of right. Going over to him the paths of evangelical poverty is an immersion, an opportunity to read the future of man in the eyes of God, then, Don Oreste, take this last round of applause of the heart!

Don Dino Campiotti
Director Caritas



*** You could say that these major conferences are a bit 'like Rai "more of everything ...." Even in Pistoia and Pisa, said he was a bit 'of everything. Touched, as almost always happens, the so-called values \u200b\u200b"not negotiable" such as life, family, person, freedom ...
They then highlighted other "nodes" of major companies, such as the right to housing, work. There were references to peace, disarmament, nonviolence. But the call to these values \u200b\u200bhave been made more from the participants, various representatives of the local working daily in the field.
He wrote the newspaper took place last October 20: "So can happen that a nicely directed "Tuscany" with irony and prophecy, giving the floor one after the other to Don Fabio Corazza of Pax Christi and Don Enrico Pirotta, chaplain .... " Don Fabio has invoked the importance of the rule, according to the Populorum Progressio, the value of gospel nonviolence and disarmament. "The Christian community - he said - should support the economies and policies of disarmament within their territories and to promote a spirituality that values \u200b\u200bthe choice of non-violent." Finally, issued an invitation because "our money has nothing to do with the armed banks." As if to say that these values \u200b\u200bshould be considered "not negotiable ".
Many other interventions have attracted the commitment and testimony credible and consistent on these issues. "A part of the church - said Don Fabio recalling Don Tonino Bello - not worried about signs of power but the power of signs." Sure, the road is still long, even in the church.
The novelty of the dialogue almost surprising or even frightening. Future, by a chronicle of the intervention of Pax Christi and the chaplain wrote, "without the rags fly", denoting a certain awe in front of a method of dialogue and confrontation, albeit from different positions, and is ex- fair, in any case essential for building peaceful relations and should be a common feature in the journey of all days of the Christian community.

Don Renato Sacco
diocesan Comm. Justice and Peace



*** "So it is not this a time of indifference, silence and even of detached neutrality or equidistance quiet ...." I think this quote of the card. CM Martin expresses very well my feelings on his return from Social Week.
was for me the first experience of participation in an important moment in the life of our church and I have participated with great enthusiasm because I believe it is imperative that you put at the center of the pastoral social issues.
Living daily contact with the problems of work and new forms of poverty and noting that affects many families in the absence of work, I appreciated the pope's words in greeting sent to all the participants, when back at the center of the social question problem of job insecurity and work as discriminatory in order to achieve true "common good".
is in my opinion the "good job" or work that puts man at the center, which restores their dignity, which enables you to build a life project in serious and lasting, that as Christians we have a duty to promote . For too long we put aside social issues relegated to the subject of conferences, but not we have never taken as true paradigm of our pastoral action.
It is time for concrete action, that is true to a commitment to denounce the insecurity, exploitation and promotion of the work on a human scale. I was disappointed that it was not in this conference, the reference to the many foreigners who are brothers in our area to find a job and are too often victims of exploitation. Many of them share the same faith with us and I believe that such appointments should also find citizenship. Even so, we can overcome the indifference, give hope to our church and our community together and build the common good.
.
Elena Ugazio
ACLI President Novara

***

was the first time participating in un'assise as large as the Social Weeks held in Pistoia and Pisa, my involvement is linked to the fact that for years took part in the work of the Regional Commission for the Integrity of Creation, where on several occasions were highlighted various problems relating to the environment of Piedmont.
In fact this aspect, in the broader context of the general theme related to the "common good", was recently treated. Of course, the problems with which we faced were enormous and 360 ° on the socio-economic problems of our country. It must be said, however, that during surgery has been remembered as the "common good" embodies the attention to an issue that is so characteristic as the one linked to the environment, to eliminate waste and waste that our consumer society continues to produce. The same thing can be said when speaking of the water, essential necessities of life. It must be a resource for everyone and not a privileged few. It was also pointed out that Italian public opinion there is little ethical sensitivity on this issue, even at the level of Christian conscience, so that when it causes damage to the environment, this is not perceived in its severity.
The issues that have occurred in the past century to Social Weeks have always touched on topics related to the path of Italian society, the theme of ecology, as a subject appeared only in recent years as an emergency that affects everyone, will certainly have a role forefront of future Social Weeks.

Claudia Sgarabottolo
Office pastoral work
Comm Reg Integrity of Creation

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A PASTOR, A VISITOR AND COMMUNITY 8 'Neocatecumenale

Cara Week,
I kindly ask, if possible, an opinion of an expert in your letter about the underexposed and related problems in particular. The author of the letter is the unique visitor who visits on behalf of the superior general, the religious community of the parish pastoral charge. The letter (the signs were removed the names, places, diocese, congregation-order) is addressed to the pastor of the parish concerned, the leaders of the Neocatechumenal existing in the parish, and - for information - the diocesan ordinary and higher Provincial of the Congregation-order concerned.

"Dear brothers and sisters,
I cordially greet the peace of the risen Christ ... From ... to ... I made the extraordinary visitation, on behalf of more general ... During the visit, I spent time listening to people and viewing situations. I spoke with the community religious, with the leaders of the Way, with representatives of church groups. If I met Msgr. bishop, the Episcopal Vicar for the pastoral care of the city, the provincial superior. I read the documentation that is in the religious community on the canonical visitations ..., among other things, I noticed how some of the information offered about the "Path" have been rejected. I meditated on the latest pronouncements of the Magisterium of the pope and the bishops.
At the end of the visit, so I wrote: "In the parish there are eight community Neocatechumenal. Especially at this time there is tension between the religious community and those communities." He adds: "The religious community will continue with its proposal on the charism, the animation of the parish, according to our official records, the lines of ministry for the parish are given by the religious community and the pastoral council." Finally, I spoke of a "guidance letter," that I would come after further study, community and religious leaders of the Neocatechumenal. After
discernment and prayer, I came to these conclusions, pointing you towards a path of communion.
"Above all put on love." What we must safeguard these is love, what we must build is the community, you have to live is the communion.
In the current tight situation and the building up of the parish community, pointing you to the following steps to be implemented progressively. They offer concrete ways of communion.
1. To promote the harmonious growth of the parish community and our charism, I note that the presence of eight communities of the Way "is too large. I call on the leaders of the Neocatechumenal to find alternative solutions, such as fusion of some communities or their transfer to other locations, so that in the parish there are no more than three communities. Also, I invite the leaders not to start other religious instruction, if arise the need for further catechesis, they are not performed in the parish.
2. To achieve the visible unity and to avoid overlapping of time, the Eucharistic celebrations on Saturday evening for the "community way" in the parish on Saturday evening in the parish rooms there will be no more than three Masses. In particular, then at the height of the liturgical year, starting in 2008 in the parish church or oratory environments [1] is not required the celebration of the Easter Vigil.
3. To deliver an indication of the letter of the Congregation for Divine Worship and the Discipline of the Sacraments of 1st December 2005, addressed to the leaders the Way, which claims that "at least one Sunday a month the Neocatechumenal communities must participate in the Mass of the parish community, I ask that once a month on Saturday evening, in all the rooms there is the Oratory no celebration of the Eucharist.
4. To enhance the pastoral community and the expression of our charism in the parish, which has been entrusted by the bishop to the congregation, they are converging within the guidelines of the pastoral council and develop a proposal explicitly our animation of the parish, according to our records officers.
I am aware that the way the proposal is difficult, the steps are not easy to achieve. "It's the charity of Christ that inspires me. "The building of the parish community calls courageous choices. The Neocatechumenal is doing a great good in the church, however, creating some tensions, especially when entering parish ministry (Benedict XVI, meeting with pastors and clergy Diocese of Rome, February 22, 2007). In these last years, it was not sufficiently reflected by our community and the parish community what it means that a parish is animated by the charism of consecrated life.
The Holy Spirit, the Spirit of truth and love, will suggest how to implement these guidelines. I leave it to the provincial superior, in dialogue with the bishop, to see the times of realization from the beginning of the new pastoral year. The Virgin Mary ...
With sincere esteem and fraternal affection. "

ask politely (and I thank any of the answers): 1
. Can the superior general of a congregation-order to arrive at these conclusions, without prior and full agreement with the diocesan bishop? Without directly involving the lay faithful of the parish (with the components of the communities of the Way)?
2. The Way was called in the parish 30 years ago (and later in recent years) by the pastors (and priests of the religious community) the same congregation that have followed-order. They have it all wrong?

letter signed

response the second question is simple: the Way it is "an itinerary of Catholic formation valid for our society and for our times" (St 1). Therefore, did not lose three decades.
Instead, the answer to the first question is more difficult, since there is no knowledge of litigation and we are dealing with borderline cases for which we can only reiterate the laws, compliance with which is a measure of action and start the solution conflict.
The case is still complex because it requires more likely to harmonize:
1) the Bishop and his pastoral authority, which the men are subjected to what he refers to 'the cure of souls, the public exercise of divine worship and other works of the apostolate "(Canon 678.1 and 681.1);
2) the Way, with a statute approved by the Holy See;
3) the ordinary religious (visitors) that, unlike the bishop, is "normal" only for the brethren (cf. 134.1), which in the apostolate "are also subject to their superiors and must remain faithful to the discipline of the institution" (c. 678.2);
4) the religious community who works parish apostolate (cf. 519) but, as a legal person, is parish priest (Can. 520.1);
5), the parish priest, who exercises his pastoral work 'under' authority of the bishop Diocesan "(Can. 519) and which is distinct from the religious community, poorly digested by many religious perspective that continue to dream the parish entrusted to the community," but it is not.
Considering the above, the question: "Could the visitor to write what he wrote?", The answer is "Yes, I could." For three reasons, as the visitor
a) respects the rule of the Way to the Eucharist as a community and not determinations about the Easter Vigil (St 13.3, 12.3 and Letter of 1.12.2005, No. 1 )
b) complies with its limitations to be "not normal" for the faithful of the Way, which, After speaking with the bishop, is addressed not by giving orders, but using the terms "call / ask" (we are not faced with a love letter and every word is usually taken in the technical sense);
c) acts as Ordinary "at the men and urged them to bring out the charism and, after talking with the bishop (which is the mutual agreement of the can. 678.3), limits their apostolate in the parish is not necessary in an absolute sense or in or as requested by the bishop.
These laws and dynamics, but it is clear that in themselves are empty and the resolution is an assessment of the Way of the Christian and parochial.
However, fallible, in my opinion, there is some shade. While it appears that the religious community, it is too absent function of the pastor: instead, it is he who is entrusted with the parish and he must take or make decisions - not least the Way "begins in the parish at the invitation of the pastor "(St 9) - it is true that states that the letter is also addressed to the pastor, but the text is not very present.
would also have been desirable for the determination of the visitor - valid for the religious community - were aimed directly at it (for example, do not accept more than three communities) with an invitation to the Way to take this into account and simultaneously confirmed by the bishop, the real "ordinary" the Way, with a strong "order" or "can."
Finally, the visitor said he had spoken with the leaders of the Way, while the question asked in a week complaining of the same non-involvement, perhaps both statements are true in the sense that maybe the contacts took place before the definition of the measures in question . It would be desirable to face encounter with the text (draft) of the measures put in place and before the letter: it is a method that usually works and that already proposed Sparafucile in Rigoletto for the delivery of the sum with a view to kill Duke: "A half s'anticipa, the rest is given then. "
be granted to conclude with a malice of the trade. We disturbed two "ordinary", a state, a parish priest and a religious community. If another "stable group" - as is the way - he asked to celebrate Mass and other sacraments as 1962, the pastor could have decided all by himself and without complications. We are facing a higher wisdom, or you have children and stepchildren? (Riccardo Barile)


[1] In reality the building is kind and is used as a parish center (ed.).

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a reflection from the last piece of news

Dear Editor,
allow me to write this reflection after Some events, largely supported by the mass media, have created in many people to arms.
is clear that every crime, every crime, every murder is always a shocking incident, which horrifies the conscience of each, but when to commit a crime are the Roma, it seems to be particularly heinous crime and the murderer becomes an execrable monster slam from the front page.
the recent events in Rome are here to demonstrate that happens every time a heinous act such as violence and killing of a defenseless young woman, perpetrated by a citizen of Roma, triggering a violent reaction that affects other innocent citizens, whose only guilt, as Romanians to come nation by the same assassin.
Gypsies, whether they are Roma, Sinti and so on., Are discriminated and marginalized for centuries, their mere appearance in any town or village in our city, it triggers an immediate revulsion for the fame that accompanies them dishonorable. In the collective imagination, they are viewed as thieves, kidnappers, to say the least but one that still baffles most is that the Roma do not seem to worry about this name that you get with some of their attitudes are as repugnant to the theft harmful to the weakest or send their children to beg on the streets, removing more and more a difficult but not impossible inclusion in our society.
In the past, many governments have attempted to answer the question of the Gypsies through laws that constantly put them to the notice, Hitler, together with the Jews, to implement the final solution over them: with the SS Teutonic obedience and determination were busy for rakes across Europe and insert them into the gas chambers. The defeat of Nazism prevent this criminal plan might be fulfilled, and leaves a bad taste in the mouths of people who are now visiting the various camps, he discovers that there are plaques and memorials that remember all the victims of the peoples subjugated by the Nazis, but strangely there is no memory that we remember the thousands of victims of the Gypsy people. It is certainly not easy
dialogue with those who live on the margins of society and the law, but let a foreign body alive forever without a minimum of vital contact with other people is even more harmful. In a multiethnic and multicultural society such as that is emerging in Europe, you can not think of erecting walls that separate or ghettos, but it must be a central point of the bridge-building institutions that foster mutual understanding and dialogue.
The Christian community in this respect (just as the pagan Celtic world-around calls for "strong solution" against Roma), has a duty to take all the roads that bring about relationships not just of tolerance but of respect and why not, of friendship.
Unlike the speech on Romania. The fact that Romania joined the European Union, puts the Romanians in the privileged position of being able to move without any problem within the member countries. In Italy they are the first foreign community and, unfortunately, according to statistics, including the first community in the number of crimes.
The fact that the Romanian president has been quick to come to Italy after the events in Rome with Prodi to discuss issues related to relations between the two countries, says a lot about what is at stake from an economic standpoint is very high. If the presence of Romanians in Italy has achieved notable figures ensuring through remittances substantial revenue to the budget Romanian immigrants, should also be borne in mind that over twenty thousand Italian companies operating in Romania. There are, therefore, promises to dampen the bud groped for a dangerous escalation that would be racist because of growing inconvenience to everyone.
The path of integration is a difficult road ahead, especially considering that those who have lived for years under the heel of Ceaucescu has developed a sense of rejection of unjust laws that oppress, and this has led to a "form mentis "is relativized much collective moral principles. All this not to excuse those who commit crimes but to understand that, behind all, there is immense need to build not just a polite tolerance on our part, but an educational formation of conscience to which all are called, in particular the institutional world.
In light of these facts, we can say that the presence of evil in the world is opposed to living at the bottom of the logic of the Gospel. It should be remembered that it is based on love and not hatred, nor the rejection of others. Remember these times can help to build a more suitable to the respect for human rights, whoever he is.

Mario Bandera (NO)

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RELIGIOUS / 2 NO ITALIAN CITIZENS ARE?

Friends Week,
last October 14 were held in Italy election Of the nascent Democratic Party primary. Without a doubt, however, we place ourselves politically, a fact important in Italy, particularly because the innovative modalities of participation. Spira perhaps fresh air in all directions, and that birth is painful and even that show - say political scientists - also some shortcomings, is certainly a fact that leaves more of a positive sign for the path of national democratic maturation.
Subject to these few lines from my part I am a Capuchin friar, is the joy of being able to participate, and so many consecrated persons like myself, freely and consciously in social and political life of my country as a Christian citizen, regardless of the partisan coalitions that, in a still recent past, were often seen in the light of mutual prejudices.
Finally we move in view of the healthy and precious secularism in the church and the church encouraged by Vatican II, as recommended in the path of the Italian church post-Verona and reiterated again recently in the 45th Social Week in Pisa and Pistoia with reflection on the good common experience in terms of integration and not exclusion.
Even in our rooms of the monastery and church you can breathe much fresh air. I was therefore surprised quell'attardarsi journalism, which is seen in some national news broadcasts Rai, a curiosity as to the turnout of religious and ecclesiastical. Have they committed an abuse?
Who, in society and the church, yet so far the events by the yardstick from past election battles, maybe it should reflect more on the way that is opening up, rather than disperse in sterile rearguard actions. We are Christians and non-religious citizens unwitting pawns in a political craftsman, often become a matter of the workshop, a reality that was practiced in the sacristy (eccome!), even if you do not say!
wishes and greetings.

between Isella Luca ofm cap.

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MONARI THE BISHOP THAT ARE PART WITHOUT LEAVING

Dear Bishop Luciano,
I dare not tell you that I am writing on behalf of the diocese and priests. If I interpret the sentiments of others are happy, but do not ask. I I write as I have already written in big occasions, and this seems to me the biggest and saddest of all. We're as bad as those of the faithful which is taken from a beloved pastor. Sorrow and regret, gratitude and affection. While we were giving
reading in the curia of the official document on your move to Brescia, the voice sometimes cracks and suggests that perhaps you were crying inside. Twelve years in Piacenza you were deeply tied to your priests and your people. We were family. I remember the night of the Mass in the cathedral in memory of your sister - just days before the funeral - when you told us: "Now I'm not here any more, neither parents nor siblings. My family is you. " They were words of circumstances. We've heard father and brother at every opportunity.
you mind going with us because we know that you found him well and we've confirmed each year on the feast of St. Heart - in what now had become "the discourse on the state of the diocese" - "with you I'm fine." Have not you ever let me sleep quietly, we have encouraged to walk to follow Jesus for the good of the diocese and all our people. How many have you sent a strong message: to love one another, to esteem each other, to consider the presbytery united to you to melt all the units in our local church!
You were like a pastor for your priests, interested in our health and spiritual situation, the parishes in which we operate, with a willingness and openness really great. The priests sufferers have had the comfort of your assiduous visits and encouraging. Those who died for the consolation of the funeral has personally presided over by you. Some people say you're too good, that you find it difficult to control, we will not charge your will. Why prefer to wait for answers docile, though sometimes slow in coming.
Lay you loved, believed and followed, without any special effort. Because your word was accompanied by clear and convincing evidence of your life. One of them said: "The bishop puts the faithful in the condition he can trust him because he is a person who practices what he says and is very credible. "
The poor constantly thinking of your ministry. Just arrived in the diocese, did you want that in your own house the poor lived in "House of Charity." This would be enough to qualify as your wonderful bishops among us. As they mourn the news of your move! And what about your interest in the city for the establishment of camps for nomads, your constant attention to the House "The Pilgrim" for AIDS patients, the support of Caritas for the "Table of Brotherhood", devote your the city government turned to the care and job placement for the disabled (Assofa, Shoot ...).
We will miss the "School of the Word" deep and calm your posts on various topics in the diverse circumstances of public life, and your serene look on reality, they are difficult, especially your ability to never see in the box that the 'opponent, but the person who wants the best, and your deep spirit of prayer and faith that gave meaning to your life and decisions.
What a beautiful memory left to children and young teenagers who have had the good fortune to meet in parishes, schools, camps, school or diocesan gatherings!
will be the echo of your Word and strong hitting and your sincere affection for each that keep your memory alive. Game but does not leave us! We have literally said: "The relations with people are the most important things in life. The bonds do not break. " Mutual prayer assures us that it is. (Fr Giancarlo Conte)

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PRIEST TO TEN YEARS ON QUESTIONS

Cara Week,
soon have been a priest for ten years. Ten years! When I was ordained a priest, what I expected and what they want? What I would say today, almost ten years from ordination? I remember the comparison of the assault with the bayonet, the day of his diaconal consecrate themselves to the Lord, as the assault with the bayonet on a day of war. Something decisive, in fact. A little 'tragic, I know, but that day it occurred to me this picture.
Thinking back to my story, I remember they were always very sensitive to the motivations of those who were "against" the church. I think of my attention to Nietzsche or the difficulty to accept the liturgical vestments in the years of seminary, especially the garment and the cooked. Clericalism, liturgical formalities, exhibitionism religious dogmatism, exterior ... all stuff to be thrown overboard!
In the seminar, I made the effort to "understand" the motivations and to see a new face of church. Yes, it was a little 'this is the route: a critical approach, I switched to a attitude more "inclusive" - \u200b\u200balthough not always finding the appropriate words - and gradually to an awareness of the richness of the Church and the teachings of the Magisterium. In short, I have noticed in me the critical transition from a firm and hard for a more respectful and understanding. I understand, in recent years, the efforts of Christians and very often their honesty and their value. I understand that the church is, first and foremost a community. I understood - or at least guessed at - the sense of some positions taken by the Magisterium, uncomfortable, but not foolish. I realized that not enough openness and dialogue, but it also takes the claim - sometimes unpleasant - Principles of "non-negotiable."

In this process of conversion and acceptance, I understand - all the brighter side - also some most problematic aspect: sometimes I get the impression that it takes me a comfortable fit body, risking to lose the attitude "critical" constructive. Becoming short of the simple "repeater" of teaching: "I do not know why, but it does so." It is the risk of becoming the "gourds", the "officials of God" or "things of religion" ...
I think of two moments, I shook in my way of training: debate about some religious figures of "frontier" and the question ventilated by "modernism" (the split between Christ and the church). Valuable in that case was the contribution of the spiritual guide and an interview with my bishop. Precious
pastoral experiences have been "direct" and years of community and vocational seminars, because I discovered my poverty and I had to resize my criticism subversive, my idealism and my enthusiastic claims of renewal. I thought, "Now I'm coming, wake up in the church ...". But this is not the case. Could not be so.
In these years, then, is a growing respect for the church. But I can not call it love. I do not feel like saying, how does someone, to "love my church." It is true that respect, I suffer for his hard work and poverty, which gladly give my contribution ... However, my involvement is always a little 'detached. The only time I felt "passionate" - in terms of excessive passion, though, and distressing - for my church, were the first years of my priestly life. It is as if he had lived - but also now lost - something important, I'm still trying, but I still can not find. If

has improved my relationship with the church, it was not adequately established my relationship with Christ. My faith is certainly something essential. It is a faith "Christian" in that it originates and is based on Jesus and follow him, but I expected little, too little and strengthened my relationship with Him Too I have neglected all these years. Christ is always the background of my life, "cantus firmus" in the words Cencini: it is a constant presence, that makes me "company" ever. "I stand at the door and knock" I know that is close to me, just outside the door. But the few times I decided to "let go". I must admit: my love for him is a bit 'faded. There is, but it is a bit 'aged. I would like to rejuvenate it, but I do not know how. In recent years, in fact, I have not properly taken care of my spiritual dimension. More than human: how many meetings of a psychological! Little did I do to cure my spiritual life. Besides his breviary, often left as the last thing of the day, a few pieces of rosary, spiritual exercises and some time in the group of young priests or some reading, I have not done much. What remains is the daily Mass, Sunday Mass - already significant - and the confession. Well, this one has held up well. Precious talks with the spiritual father: I have helped to keep alive the relationship with God and to retain a certain "honesty" inner consciousness sufficiently trained and vigilant ...
a great help, the loved and hated study: theology forced me to confront the mystery. To keep up front, although many times I get the impression that I treated with little respect. I regret that. I sometimes wonder if the study has not deterred me from relationships with people. In any case, something I have used ...
I have also helped the pastoral experiences. The visits to the elderly, the blessings, groups, school camps, meeting with people ... They made me feel and experience love for the man of my time. In these reports I have also heard the challenge to think more, to give myself more, to give something of mine ...

A priest said that old age is not a question of age. There are priests who are older than the years they have. I feel a bit 'so. Without particular enthusiasm, without any particular joy. In fact, winds in me a sense of disappointment and despair, as one who "thought one thing and if they find another." The disciples of Emmaus? In a witness - "exaggerated" - the early years of training I said that it seemed too little to deal with a family and take the kids to the park to take the ice with his wife on Sundays! Now, it seems to me that already a good result. Respectable: a job, a family ...
In recent years I have experienced in my peccable. I was wrong and you relapse, although he knew to be wrong. I do not despise my story, but I also have no particular reasons of pride. If there is one, is just what you would say s. Paul: If there is a source of pride is that which comes from the Lord. If my history is something good, this is just by God, not me. It is not ostentatious humility. It is a consciousness rooted. I once quoted this saying of the Fathers concerning Samson, which with the jawbone of an ass rout the Philistines. The Father of the Church asked, "What will God ever with a donkey in one piece?". I find it true, today. If there is good, it is because God has acted ... The donkey, however, remains an ass.
The day of my order was very "park" means an order, the first entry, refreshments, lunch with a dozen relatives ... everything here and then rest, because I tried. Nothing holy, nothing special gifts ... only subscription for missionary work. No, I do not regret this style. I do not regret your. Some may say that I did not appreciate the gift that I was done ... Maybe. However, that was it. It was about my size.

And now, on the threshold of forty years, what do we do? Or go back to the last lunge? Sometimes, I want to close everything and retire. I would say: "Take, Lord, these ten years of my life, but enough is enough." A little 'as Elijah in the wilderness: "I'm not better than my fathers ...". I wish I had a "normal" life. To the priest takes another gear, I do not know where to find. I'm just a donkey that carries the weight, but not trolling, not pushing forward, not a prospect for the future. Way back turned. Resist or carry weight, but I have flashes of imagination and ideas for the future. Often I fear for the future. I'm afraid to take the initiative. I'm afraid of not succeeding.
What to do? I have to stand here and think about how much longer before make up my mind? He must spend the entire life waiting to live my vocation and to decide for it? A nun once told me that living life as a priest "in the middle," not worth it ... Don abundance or between 'Christopher? Don Abbondio I never liked it. I always rooted for Fra 'Cristoforo! But I get the feeling sometimes that I can not and I can not live as one 'Christopher. Manzoni, in the end, does not despise Don Abbondio Indeed, in a sense redeems it. However, I do not have to be a priest like Fr Abbondio. Should I resign?

The right questions to ask now is: what is the Lord trying to tell me through all this? What are now called? What is realized today that the Lord called me for? If there is hope, if there is a possibility of salvation, it also has to do with a "re-discovery" of my love for Christ. I think that is the most important thing. The most essential. However, this return to the love of Christ can not be simply a "return to the love of youth." Must be a different love, a new love as adults. A different love, but has the features of the radical, even today. A life of priests dropped from Christ did not hold water. In the long run (maybe even too long ") gives up.
If there is no possibility of salvation, this also goes in the direction of love for myself. The give me confidence. To believe in me. Give me a chance. To me, as a person, as a believer, as a priest ... But believe in me. Trust me.
There is also another thing I have to take seriously: the consistency and managing my time. There are gray areas and areas where "let" sprout incoherence and fragility. It should always be vigilant. Alert. Always ready. Always focused on the goal ... Instead, there are areas of my life that sometimes "escape" and disperse. This is perhaps the thing that bothers me most. It is not a good thing "to cultivate" the fragility, because - paradoxically - also the fragility can "consolidate". I think it must learn to take the initiative and not passively events: learning to be creative.
The strangest thing, though, is that in the end one feels deep within himself a desire for immortal life and an unshakable sense of confidence. What is dead, will rise. Get it back on, then.

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