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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