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Motu Proprio BENEDICT XVI

Cara Week,
seems to me that the motu proprio Summorum Pontificum is not having and could not have, at least in Italy, large and visible practical effect, since the use of the Missal of Pius V in Version more recently, that of John XXIII in 1962, is only allowed to "stable groups adhere to the earlier tradition." So the intervention of Pope Benedict XVI should be used almost exclusively to heal the rift due to groups which arose around the bishop Lefebvre, whereas those who prefer truly Catholic and use the Tridentine missal in its entirety without rejecting the Second Vatican Council, as do the other hand, Lefebvre .
is to be hoped, in my opinion, that only happens like that. But what can not fail to have wider consequences, or at least resonances, this line of reasoning adopted by the motu proprio. It is in fact not a decree, as if to say "dry", which decision rules are deemed appropriate practices "regardless" of theological premises, or a pardon as that of John Paul II (Quattuor abhinc annos and Ecclesia Dei of 1984 adflicta of 1988)
The principle is set, art. 1, with the by now well-known distinctions between "ordinary form" and "form extratraordinaria" lex orandi: the Roman Missal of Pius V and the Roman Missal of Paul VI - would be - two expressions of the same lex orandi, that the Catholic Church of the Latin rite, which does not entail a division in the lex credendi, remaining two uses, old and new, the one Roman rite. We can also avoid the other premise, of interpretation legal to be that the Roman Missal, in the form promulgated by John XXIII in 1962, was never abolished. In any event, this claim seems to apply to any previous liturgical book, generally considered to be venerable and holy by any reform later. Sophisticated therefore a bit 'means any form not expressly repealed previous ritual should be used, at least in the extraordinary form! For example, in Piedmont, the ritual Eusebius, as he had assumed the card.Bertone when he was bishop of Vercelli! The very first premise would
- accepted as a principle of general liturgical law proposal which seems to be - to that same conclusion, each lex orandi, ie every rite established by legitimate ecclesiastical authority, it is good to use, unless it is clearly outside the law of credit, which is unthinkable, or was wrong the same authority that requires or permits. It is clear that the liturgical variations in time and space of the Church are not necessarily driven by concerns strictly dogmatic but spiritual and pastoral adaptation that is understandable and in various cultures. Oration that works well in the Ethiopian Orthodox rite maybe be incomprehensible in greek Byzantine or Syrian, and not only because of language differences.
Andrea Grillo, articulated in his speech at the United News of July 15 come to fear effect "gnostic" by this mismatch between lex and lex orandi credendi, as if the content of faith could ignore the wording of the liturgy itself. However, that not all formulas are of course equivalent of liturgical prayer is not obvious: just think of the offertory dell'antifona eschatological theology or of absolution in the pre-conciliar rite, where he prayed that the deceased were to be saved from hell at the Last Judgement !
A second "choice" charged with consequences not just in the historical and theological interpretation is that the letter of Pope Benedict XVI gives the liturgical reform desired (as previously thought) since Vatican II. According to the pope this reform, vigorously advocated and analytically detailed in the Constitution Sacrosanctum Concilium, was instead merely "desired" by the council. And "moved by this desire," the Pope Paul VI in 1970 approved liturgical books, reformed and partly renewed. Evidently such a reading of the conciliar can score a point in favor of those who support the idea that the character of pastoral Vatican II puts it at a level not to make decisions, but pastoral exhortation, of hope and not will direct operations.
It seems really difficult to argue that interpretation exegetically Sacrosanctum Concilium meaning of the subjunctive in this way that the dot: the review (recognoscatur), to reform, it fits ... Then it becomes virtually useless to cite all the verbs that express the will of decision-making in the reform decrees signed by Pope Paul VI: a case for everyone, by the Apostolic Constitution Missale Romanum of April 3, 1969, verbs and jussimus sic proferri volumus about the only mandatory formula for use on the bread and wine in all the Eucharistic prayers. By the way, who now chooses the ancient rite of 1962 as it can escape the peremptory nature of that statement? Of course, considering that only Paul VI has simply not desired and commanded it and everything else or that the form and the previous formulas remain possible as "extraordinary."
is clear that if the Pope is convinced of this interpretation, it should express it in an even more authoritative and explicit. Otherwise you risk going without sufficient reason to dismantle this kind of liturgical edifice really great, at least in terms of visibility and organic, which is resulted from the "will" (again, how far it is commonly thought) the council with regard to ' entire organization of the liturgy of the Roman rite.
That this removal, demotion or at least authoritative, can begin to be confirmed by looks. 9, which states that the pastor may grant permission to use "the earlier ritual" also in the administration of baptism, marriage, penance and anointing of the sick (so why not return a call last rites?), while the bishop has the license to celebrate the sacrament of confirmation "using the earlier Roman Pontifical" (remember that Paul VI in Divinae consortes naturae has changed quite profoundly essential rite of confirmation, even in the "form").
This is granted, shall or may be granted "if it recommends the good of souls." It is clear that this formula, rather the principle of pro bono animarum Supreme lex any rules of the church, wants to put out of action every personal taste and possible that you could do a folkloric use of the concessions of the "motu proprio", which is really to be feared, but it seems equally clear that you can overshadow the suspicion that the "new rite" can not bet or not being able to get the "good animarum, or at least the past it can be achieved more easily.
the theologian Ratzinger was and is personally convinced it seems clear from reading his book The Spirit of the Liturgy, in which he claims, for example, the incongruity of what he called the celebration "before the people", referring to the importance of celebrates the Eucharist to the rising sun (and then before the tabernacle). I was among those who hoped that did not bear upon those beliefs. It happened. The practical consequences may be minimal, even zero, or positive only in the sense of calm wing "Tridentine" and perhaps mend the schism at a price not too heavy. I am among those who can not hope, on the ground that the person who challenges for things like he does because he wants to challenge or give reason to feel full.
The Pope's belief is that there are Catholics, not just the elderly, who like the rite of Pius V because they are less willing to be manipulated, say the most banal "democratized" or finally, because better safeguard the sanctity of which should be seen and experienced in the liturgical celebration and the other sacraments. But if neither see nor hear, and maybe even do not understand, give this order, would be ideal rite orthodoxy, where the celebration of the Eucharist takes place behind the iconostasis and the sacred gate. And they should also infer that the Eucharistic celebration of the first community in the context of a real dinner, did not have any of this sacred desirable!
Only the future will tell of the practical effects of this motu proprio. In this falls to us to clarify the theological interpretation of the node value of Vatican Council II. Knot now, even more intricate than before. As more complex presents a final "aporia," that the role of the bishop in the liturgy. Pope Ratzinger presented his decree as to the bishops that it will raise the concern of having to decide anew on this subject, in each case deciding for them or better to rely on the request of a coetus fidelium (composed of many?) And the benevolent response of the parish priests, and only in the event of a dispute comes into the bishop to keep the harmony in the community based on the principles laid down.
a short speech, that of Pope Benedict XVI, who alerted the bishops, priests and scholars in the care of souls: Someone (I referring only to Italy and Piedmont in particular) invites you to talk as little as possible, others capture as a stimulus to review the better way to celebrate, others fear the devaluation of the already mentioned post-conciliar liturgical reform, and then the entire council ... The "aporia" are still on the table at the edge of contradiction. A motu proprio that will perhaps not much to do, but certainly a lot to think about.

Victor Cross (Asti)

Silk Screening Artist

on the Homily

Dear editorial
I read your magazine with comments Mr. Charles Napoli, former RAI journalist, is on Sunday homilies (cf. No. 26 Sept., p. 2). I consider myself a "Catholic in dialogue, often critical of certain positions of the present church, but on the form and content of the letter in question does not agree with him.
Mr. Napoli is expected on Sunday, a priest who "retrained" by the appropriate courses Upgrade to a modern and psychologically charged "three days" comments the word of the Gospel with clarity and synthesis capabilities to make the message more appealing as possible. This study of professional management applied to the figure of the priest seems a bit simplistic and frankly 'surface. The priest is not a man who has chosen "profession" as a preacher, but a man who has made his life a mission for the love of God, to serve the community. It may be small but culturally, simple language, but here is the centrality of his role. To him, as a minister of God, must, in addition to the announcement of the word, the sacraments, the celebration of the Eucharist, the center and church life. Therein lies its greatness and dignity of priests.
Mr. Napoli expects a strong concept in his homily, the social aspect that could be substantially retained and reflect over the next week. The Gospel is full of strong concepts, relevant today as 2000 years ago: there are the education of the heart, the correction of the conscience, even in meditation alone. I remember
that during a Sunday mass, a young priest famous for being aggressive and a little 'unconventional, after the proclamation of the Gospel in which he spoke of loving one's enemies, he sat on the steps of the sanctuary, leaving the faithful in silence five very long minutes. It was a clear challenge: to look within themselves and examined in the light of the hearing.
If the word of the gospel could not hold back anything, if in fact the play does not change our way of thinking and living, not just for the lack of skill of those who commented, but also because of our lack of maturity of believers . We are content not to be great sinners, we limit our concept of Christian love and charity already with difficulty to closer relationships (husband, wife, children, parents) and the individual becomes the whole society. When we talk about common interests, rights, justice, equal dignity of life for all, the concept of the Christian life little by little until it depletes often disappear completely overwhelmed by selfishness, power, the abuse of power.
is always the fault of the church who can not educate, that can not walk abreast of the times? In part, perhaps, but I think us making the decision and final responsibility of how to live as authentic believers.
Thanks for your attention and for listening.

Nadia Mazzanti (BO)

Commercial Lease Application Form

ABOUT THE DEBATE ABOUT A "GOOD" LOCATION OF QUESTIONS ON THE SAINTS

page letter brief. 2





Cara Week,
I was literally speechless when flipping through a magazine of liturgical vestments, chasuble that I saw on the front, bears the image of Saint Padre Pio. I think it is a saint who, without his fault, it is becoming - excuse me the expression - like parsley. We find it in many different ways, in all holes, everywhere in life and in death, see, for example, posters funeral. Not to mention, of images and statues and figurines of the saint. A real overflow. But all this is normal or is it the result of an exaggerated "advertise" miracle, which eventually takes over what is the sanctity of the church? At this rate, including some time, even far away, Padre Pio will take the place of Jesus Christ, the Madonna has already been exceeded, with great satisfaction of many fans and devotees, but with great damage to the faith, whose center is certainly not his father Pio. There is, therefore, an unhealthy devotion around this saint, not because they like his holiness, but because of his "so-called" ability to work miracles. S. Antonio and s. Rita is now a distant memory. As if the miracles he had to do it! I even saw somewhere, on display, the figure of the saint, with the prayer: "Jesus, 'that I make through Padre Pio that I asked. " Rather than laugh, we would cry.
C 'are also those who suggest that you offer to our friends "the sweetness of Padre Pio" with a recipe. There was lacking only the addition of some indulgence for those who prepare and those who eat it. Recently published was the hit parade of saints and, of course, Padre Pio was in the lead. On what merits?
I think all these "deviations" - not "devotions" - around the saint of the Gargano depend on who has interests to protect, but does not rule out the "paw of evil" that in doing so ruined the true faith "from inside. " I can not
understand why no one thinks to bring some 'order in this matter. Who needs this? It serves perhaps to shop? I have many doubts. And finally, I would ask if they know so many people to distinguish between Padre Pio and Jesus Christ, as the furor devotion to the saint. A little 'courage to make a clean sweep would be nice. Indeed.

Don Franco Cerri (LU)
cerrif@alice.it

Disney Cruise Booking

Motu Proprio

Cara Week,
seems to me that the motu proprio Summorum Pontificum is not having and could not have, at least in Italy, large and visible practical effects, since the use of the Missal of Pius V in the latest version, that of John XXIII 1962, allowed only to "stable groups adhere to the earlier tradition." So the intervention of Pope Benedict XVI should be used almost exclusively to heal the rift due to groups which arose around the bishop Lefebvre, whereas those who prefer truly Catholic and use the Tridentine missal in its entirety without rejecting the Second Vatican Council, as do the other hand, Lefebvre .
is to be hoped, in my opinion, that only happens like that. But what can not fail to have wider consequences, or at least resonances, this line of reasoning adopted by the motu proprio. It is in fact not a decree, as if to say "dry", which decides on standards deemed appropriate practices "in apart "from theological premises, or a pardon as that of John Paul II (Quattuor abhinc annos and Ecclesia Dei of 1984 adflicta of 1988)
The principle is set, art. 1, with the now well-known distinction between "ordinary form" and "form extratraordinaria" lex orandi: the Roman Missal of Pius V and the Roman Missal of Paul VI - would be - two expressions of the same lex orandi, that the Catholic Church of the Latin rite, which does not entail a division in the lex credendi, remaining two uses, old and new, the one Roman rite. We can also avoid the other premise, of legal interpretation, according to which the Missal Romano, in the form promulgated by John XXIII in 1962, was never abolished. In any event, this claim seems to apply to any previous liturgical book, generally considered to be venerable and holy by any reform later. Sophisticated therefore a bit 'means any form not expressly repealed previous ritual should be used, at least in the extraordinary form! For example, in Piedmont, the ritual Eusebius, as he had assumed the card.Bertone when he was bishop of Vercelli! The very first premise would
- accepted as a principle of general liturgical law proposal which seems to be - to that same conclusion, each lex orandi, that is, every rite established by lawful authority Church is good for use, unless it is clearly outside the law of credit, which is unthinkable, or was wrong the same authority that requires or permits. It is clear that the liturgical variations in time and space of the Church are not necessarily driven by concerns strictly dogmatic but spiritual and pastoral adaptation that is understandable and in various cultures. Oration that works well in the Ethiopian Orthodox rite maybe be incomprehensible in greek Byzantine or Syrian, and not only because of language differences.
Andrea Grillo, articulated in his speech at the United News of July 15th comes to fear effect "gnostic" this disconnect between lex and lex orandi credendi, as if the content of faith could ignore the wording of the liturgy itself. However, that not all formulas are of course equivalent of liturgical prayer is not obvious: just think of the offertory dell'antifona eschatological theology or of absolution in the pre-conciliar rite, where he prayed that the deceased were to be saved from hell at the Last Judgement !
A second "choice" charged with consequences not just in the historical and theological interpretation is that the letter of Pope Benedict XVI gives the liturgical reform desired (as previously thought) from the Second Vatican Council. According to the Pope reform, vigorously advocated and analytically detailed in the Constitution Sacrosanctum Concilium, was instead merely "desired" by the council. And "moved by this desire," the Pope Paul VI in 1970 approved liturgical books, reformed and partly renewed. Evidently such a reading of the conciliar can score a point in favor of those who support the idea that the character of pastoral Vatican II puts it at a level not to make decisions, but pastoral exhortation, of hope and not will direct operations.
It seems really difficult to argue that interpretation of Sacrosanctum Concilium exegetically meaning in so that the relatives are scattered: the review (recognoscatur), to reform, it fits ... Then it becomes virtually useless to cite all the verbs that express the will of decision-making in the reform decrees signed by Pope Paul VI: a case for everyone, by the Apostolic Constitution Missale Romanum of April 3, 1969, verbs and jussimus sic proferri volumus about the only mandatory formula for use on the bread and wine in all the Eucharistic prayers. By the way, who now chooses the ancient rite of 1962 as it can escape the peremptory nature of that statement? Of course, considering that only Paul VI has simply not desired and commanded it and everything else or that the form and the above formulas remain possible as "extraordinary."
is clear that if the Pope is convinced of this interpretation, it should express it in an even more authoritative and explicit. Otherwise you risk going without sufficient reason to dismantle this kind of liturgical edifice really great, at least in terms of visibility and organic, which is resulted from the "will" (again, how far it is commonly thought) the council with regard to ' entire organization of the liturgy of the Roman rite.
That this removal, demotion or at least authoritative, can begin to be confirmed by looks. 9, which states that the priest may grant permission to use " earlier ritual "also in the administration of baptism, marriage, penance and anointing of the sick (because they do not come back then to call her last rites?), while the bishop has the license to celebrate the sacrament of confirmation" using the earlier Roman Pontifical " (remember that Paul VI in Divinae consortes naturae has changed quite profoundly essential rite of confirmation, even in the "form").
This is granted, shall or may be granted "if it recommends the good of souls." It is clear that this formula, rather the principle of pro bono animarum, suprema lex any rules of the church, wants to put out due to personal taste and exclude all we can do a folkloric use of the concessions of the "motu proprio", which is really to be feared, but it seems equally clear that you can overshadow the suspicion that the "new rite" can not point or they can not get the "good animarum, or at least the past it can be achieved more easily.
the theologian Ratzinger was and is personally convinced it seems clear from reading his book The Spirit of the Liturgy, in which he claims, for example, the incongruity of what he called the celebration "before the people", referring to the importance of instead celebrate the Eucharist to the rising sun (and then before the tabernacle). I was among those who hoped that did not bear upon those beliefs. It happened. The practical consequences may be minimal, even zero, or positive only in the sense of calm wing "Tridentine" and perhaps mend the schism at a price not too heavy. I am among those who can not hope, on the ground that the person who challenges for things like he does because he wants to challenge or give reason to feel full.
The Pope's belief is that there are Catholics, not just the elderly, who like the rite of Pius V because they are less willing to be manipulated, say the most banal "democratized", or finally as a safeguard better the sacredness in which shall be placed and lived the liturgical celebration and that of the other sacraments. But if we fail to see and feel, and maybe even do not understand, give this order, would be ideal rite orthodoxy, where the Mass is behind the iconostasis and the sacred gate. And they should also infer that the Eucharistic celebration of the first community in the context of a real dinner, did not have any of this sacred desirable!
Only the future will tell of the practical effects of this motu proprio. In this falls to us to clarify the theological interpretation of the node value of Vatican Council II. Knot now, even more intricate than before. As more complex presents a final "aporia," that the role of the bishop in the liturgy. Pope Ratzinger presented his decree as to the bishops that it will raise the concern of having to decide anew on this subject, in each case deciding for them or better to rely on the request of a coetus fidelium (composed of many?) And the benevolent response of the parish priests, and only in the event of a dispute comes into the bishop to keep the harmony in the community based on the principles laid down.
a short speech, that of Pope Benedict XVI, who alerted the bishops, priests and scholars in the care of souls: Someone (I refer only to Italy and the Piedmont in particular) invites you to talk as little as possible, others capture as a stimulus to review the better way to celebrate, others fear the devaluation of the already mentioned post-conciliar liturgical reform, and then the entire council ... The "aporia" are still on the table at the edge of contradiction. A motu proprio that will perhaps not much to do, but certainly a lot to think about.

Victor Cross (Asti)

How Long Results Of Protein

restore the truth on the 8 MIILLE

Dear Editor,
La Repubblica in the number of Thursday, August 2, 2007 published an article by Curzio Maltese entitled "Taxes and the silence of the church", which are heavy charges for tax.
Maltese part of a provocative answer to the question posed by Prodi: "Because when I go to Mass this issue is never touched in the homilies?" And responds: "It will never be because the church is the first to pay taxes?".
I leave to those who have legal expertise and administrative response to accusations that follow, even if Professor Dalla Torre has already made a large response in a previous number of events, following news that the European Commission had initiated proceedings against the Italian government for the "gift" to the Catholic Church ICI (Mark Tarquinio has also advanced counter-Maltese's article on the future of Aug. 3, on page 2).
I would rather make a few comments on the allegation, taken expressively, that "the Italian state to the Vatican this year will pay 991 million € 8 per thousand." Unfortunately, some 8 per thousand years is presented to the public, even by leading church figures, as a benevolent grant of the Italian state to the Catholic Church in recognition of the social function it performs. With a double danger of making the church dependent on funding of state and to make its precarious economic situation because a political majority can be unfavorable to the church to change the law and remove the 8 per thousand.
No one says and informs people that the Italian state, when formed with the unification of Italy, forcibly took away the Italian church (forcibly steal property to someone in good Italian is called "misappropriation") of its assets with which to fend for itself without asking anything to anyone. The Concordat of 1929 had found a compromise and had committed the state to reimburse part of the goods removed, in fact a very small part, the so-called "fair", introduced in 1876 with the 3336 law that established the "bottom cult, "that is integrating the payment to the holders of parish priests, where the proceeds of the remaining goods to the church," the benefits "were not sufficient to maintain them.
updating and renewal of concordat made with the Prime Minister Craxi in 1984, replaces the form of "fair" with the new form of 8 per thousand: the Italian citizen freely chooses, if he chooses, to allocate 8 per thousand of the fees which must state the benefit of the Catholic Church for the maintenance of clergy, pastoral and charitable initiatives, or other religious or welfare schemes of the state. But there is a difference towards other religions is a donation state for the social role, for the Catholic church but is a partial, very partial compensation for what has been removed. It should be added that, provided the livelihood of the clergy, a substantial portion of 8 per thousand is used in charitable activities and human development. That is, the church returns a portion of 8 per thousand in services.
Finally, integration with 8 per thousand to my retirement, which allows me a small but decent standard of living, is not a kindness and a privilege that is granted to me by the state, but a necessary and wise decision of my church that I served for 66 years, and continue to serve peacefully and joyfully. The
Italians know this historical reality? Article Curzio Maltese would seem not. Besides, the media does not ever talk to. Thank you and greet you cordially.

sac. Giovanni Nervo (PD)

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BENEDICT XVI WHAT MORAL CONSCIENCE IN ORDER TO PAY FEES

Dear Editor,
you send these brief reflections on a subject which held bank in recent days.
Who said that bishops and cardinals, when they open their mouths to express an opinion on the Italian society, make an interference improper? The affirmation of the card. Tarcisio Bertone at the Meeting of Communion and Liberation in Rimini on the August 19 shooting and has been widely cited by politicians of both of our house deployment. The intervention of the Holy See's secretary of state for the truth was a masterpiece of diplomacy: "We are with the Gospel that says" Give to Caesar what is Caesar's and give God what is God "and with St. Paul invites us to pay taxes. Of course - as has been said by members of the church and myself - we must all do our duty even pay taxes in accordance with just laws and to allocate the proceeds to righteousness and in helping to the poorest and weakest. " A sentence like that lent itself perfectly to be taken up and amplified by the opposing political camps: the center has largely taken over the first part, inherent in the duty that everyone has to pay taxes, the center, like a level playing field, referred rather than to the second part where he recalls the commitment of the state that the fee be "fair" and use the proceeds of them properly and in favor of the weakest.
Card. Bertone is linked to a statement of the Prime Minister, Romano Prodi, made a few weeks earlier, who complained in an interview with Famiglia Cristiana - he a practicing Catholic - who, despite his frequent visits to Sunday Mass, he was not ever hear from the homilies of priests on a point of duty to pay taxes. It should therefore reflect on this aspect, because it is one of those thorny issues that you speak and write only reluctantly, but given the times we live, we need more than ever think seriously and calmly.
Just to stay within the Church, we begin by saying that the numbers in 2865 which divided the Catechism of the Catholic Church there are three issues dedicated to the proper respect even to animals, a number dedicated to a strike and labor contributions which must be duly paid. There is no mention of fees and taxes in general, even if one speaks of the duty of the state to ensure the universal destination of goods. He speaks, however, in the Compendium of the Social Doctrine of the church where he devoted himself to the "tax collection and public spending" a single number, just the number 355.
In fact, during the sessions of the council, the bishops from around the world with great firmness had made a proposal to overcome the dominant individualistic ethic. Stipulates that the document Gaudium et Spes, paragraph 30: 'There are those who, while professing wide views and generous, but in practice they continue to live as if they had any care of the needs of society. Indeed, many in some countries, held in low esteem the laws and social prescriptions. Not a few are not ashamed to escape, with various frauds and deceptions, the right taxes or other obligations (...) they all take to count the uppermost social solidarity among the principal duties and to respect human life today. "
In classical treatises of morality can take a certain contradiction, because it is always a chapter on this issue, but when compared with the mighty tomes that deal with sexual morality, premarital sex, masturbation, etc.., There has been a degree of disproportion.
We are therefore faced with an attitude in some ways all be explored, so much so true that those who evade taxes or not pay taxes does not perceive this as a serious moral offense. The same politicians, whether in words invite the civic duty of every citizen, when they are caught with their hands in "jam" candidly admit that is a "lesser evil". If we think of the example offered to us by people from the entertainment and sports stars of all kinds who are moved more when he plays the national anthem, when watching the flag go up into the sky and at the same time, contend that the land their economic compensation is paid to accounts located in tax havens complacent, or even bring their residence abroad, some ethical question in more in this respect we have to begin to porcelain, or not?
If we go down to levels more popular and if we are to believe what is published, five million Italians do not pay the fee Rai and a countless number of citizens escape tax on solid waste and to stamp duty on ' car. Add to all that, more often at the level of civic consciousness staff, while violating "perhaps in the form of light," the law - think of no parking or non-compliance with the various postal rates, the non-payment of tickets on public transport , non-payment of tax receipts, etc.., in violation of no concern at all from the point of view moral, but only if it is "caught" and forced to pay the penalty - all this speaks volumes about how the average Italian has at heart the common good. Speech
exception is the tax on financial speculation and non-labor income. According to the prestigious Jesuit Catholic Civilization is certainly not fair that the compensation of employees are taxed at about 50%, income from business for about 40% and that of annuities to fund only 13%. Welcome, then, at this point the call of the card. Bertone to the duty of all to pay taxes and moral obligation by the state to use these resources in favor of the weakest. Writes economist
American Keynes that the fees are any fees for being part of a society worthy of the name, is, therefore, by each, rulers and ruled, a moral duty to fulfill their duties.
addition, it is hoped that those who believe that whenever you confess and start saying "Father I do not know what to say, you help me ..." could happen to them to be told, not so much the classic phrase "How many times my son?" But more prosaic "Tell me how you compiled the last 730 or 740?". ... Who knows, maybe the true conversion of civic, moral and religious, can start from there.

Don Mario Bandera