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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)