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Farewell Roma

Herculaneum. Now everything is decided and no going back: they have 45 days to leave the Gypsy camp on Via Caprile Overview. In a few minutes Friday it has decided the fate of an entire Roma community, about 200 people, who for years lived in a private estate.
to convene the meeting was the President of the Municipal Council, Pasquale Simeone, who met with the parent committee and the chairman of the eighth, Leonarda case. To convey the rom was Mark Niel, president of Opera Nomadi of Naples, but, apparently, it did not do anything.
"The homeless - Simon says - may no longer be here. We are in a red zone: a paradox. That's why we are putting into practice the initiatives to their removal, in a democratic, civil and unenforceable. " Have been rejected, then 750 000 € offered by the Region to improve the conditions of this gypsy camp. No thanks, better drive them away, ruining the view! So with a simple assembly 200 are sent via Roma, or Gypsies, as you like, but people. Nobody has asked what will happen to those children forced begging, or where to go now or how they will move. It does not matter as long as they leave.
Author: Rachel T.

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Hermeneutics of the Gospel Theology Theology of the Cross or United? Reading

The Church proclaims the cross and never alone never alone proclaims the joyful news of Christ's resurrection. Cross and resurrection are the units of a single event: the one who was despised on the cross, was also raised to glory. Proclaiming the martyrdom of the cross only praised the courage and selflessness A hero in favor of men, but would leave us without hope. Announce the resurrection only generate excitement but certainly leave us impervious to the fate of the crucified in history. Announcing the death and resurrection together, like the Gospels, we wish to proclaim the victory of life over death and the liberating burst of light from the darkness of oppression.

Leonardo Boff, theologian of Liberation (pictured right)

who follows this blog knows that the theological approach of the writer focuses on the life of the Christian message beyond the Christic, the commitment to the founding of the Kingdom of heavens, historically rejected efforts by the powerful clergy, who have always exploited their vital energies to take root, grow and become stronger in a world of inequality and injustice, thus relegating to the margins adeguandovisi and a Gospel message that these injustices and the inequalities would not, as an obstacle to the Kingdom 's love.
Why Christianity is not true to their commitment to "subvert" the world, and try to make a palingenesis as the foundation of humanity which had not religion as a guarantor of the change, but the commitment of every single man?

theologians who have addressed this issue have always been so embarrassing gave evasive answers, concerned, if not inspired by the most masochistic of doing good. Most of them, in fact, to justify the removal of historic Christianity from evangelical paradigm uses a deviant sociology , denial of the historical responsibilities of Christianity. In particular, the failure of historic Christianity is explained from the sociological concepts of "historical necessity " and " success", which are the pillars of the argument, very popular in traditional theological circles, that the progressive institutionalization of the Christian movement would have been inevitable, because to grow and survive in a hostile society, the early Christian communities and were forced to compromise with an unjust world and take on the traditional power structures existing in the society of late antiquity.
This unstoppable process of standardization of the alternative represented by the Christian communities of origin, is usually made to coincide with the rise of el'ingerenza Emperor Constantine I in the internal affairs of the Church. In reality, this process of adaptation is manifested almost immediately in the second half of the century, when it began to stabilize institutions such as the clergy, worship, sacraments, etc.. while the Christian movement lost its original revolutionary potential. However, even if in the first centuries of the Christian era the trend was the one just described, with great difficulty surviving community that resisted the Empire (the Asian churches to whom it is addressed the ' Revelation of John constitute the clearest example ), it is no coincidence that the Christian movement will still be persecuted by the imperial power on and off until the early fourth century. The decline therefore did not begin with Constantine, that the alliance between Church and Empire, but with the adoption by the confession most accommodating - one then emerge as Catholicism - the religious mentality, social and political empire, which was a mentality in sharp contrast to the Gospel message and that he had nailed to the cross, that mentality of a man who denounced it as satanic as opposed to God

So the logical step theological intelligentsia is that without standardization, without de-sovvertizzazione, Christianity would not have survived to the story, then the "triumph" of Christianity on the History and its spread around the world owe it to her from time to time to adapt to social and political conditions that presented themselves, and to having expelled from its connotations of its original character alternative, opposition to the corrupt and unjust world. In this perspective, the price was the deviation from the source, the Gospel, to embrace the present, which is a mind that rejects the gospel and that is based on the solid alliance among all the structures of power and oppression.
The justification for the failure of the Christian movement in terms of winning on the History, if one side has a certain degree of validity, at least in terms of logic, the other does not explain the collective renunciation of the Christians to resolve the contradictions of the world. The Church has always benefited from this type of justificationism that, made, resulting in liability with respect to the world and its errors. Inside the church the only voices that rise up against the worldliness deleterious are represented by the theologians of liberation from feminist theologians, who allege that the Church "do not disturb", a friend of power and corruption, deaf and blind to the suffering of the world. Unfortunately, these voices crying in the wilderness have become ghettos and off to the sound of excommunication, clerical-conformist of the popularization of the Gospel and an army of clerics in the grip of the storm and the abuse of power. The thesis of hostility
revenge of history, the position relative gain the culture of late antiquity, it is obviously a cheap solution, a Pilate wash his hands, under which Christians, as now, it autoassolvono responsibilities that adherence to the Gospel means, because as correctly ruled Don First Mazzolari , " man missing man is unjust, the Christian who lacks the Christian is sacrilege." E 'sacrilege then ignore the fate of their brethren are persecuted, impoverished, marginalized by a society that none of it to take literally the new commandment that Christ give us, that friend your neighbor as yourself, whose application could, and can still subvert the world? It is sacrilege in the eyes of a Christian that the churches for several centuries have deliberately underestimated the centrality of loving one's neighbor, imposing silence those who, like the theologians of liberation, that commandment has taken seriously the lamp-making guide of its practice?
not that the idea of \u200b\u200bsuffering as a necessary purification of a world adrift has become the crutch of the inertia of Christians, of their complacency about History? It is for this reason, this call out of the story waiting for a beyond perfect, that we Christians have given up the utopia, the idea aldiquà a perfectible? It is for this reason that the theology of the cross, the instrument used by the Church for theological facilitate the acceptance of the status quo by the masses, collect as much success with the church hierarchy? After all, it is true or not true that a subversion of social order constituted all have something to lose, including the Church which draws its privileges by maintaining the same?

For theology of the cross means a fundamentalist theological formulation of mold, that the focus of the Christian mystery, there is no resurrection, that Christ's victory over death inflicted by humanity, But his death and suffering as such as appendix fundamental reason for this is easy to see why the protesters have dubbed his "theology of death" and because this would intrude into a cult obsessed theology of the cross, both in terms of iconographic that symbolic terms. Recently, the theology of the cross, disgrace for years, was revived by our most learned pontiff, who with his operetta about Jesus, 'has reported the headlines by giving some repainting to make it more palatable to the faithful and to give a certain brio theological immobility that characterizes Catholic doctrine. This is, of course, the same old crap cared only for good theological and perpetual campaign.
The leitmotif of the theology of the cross is that Jesus chose to die in freedom by offering a sacrifice to save humanity from sin and that his death is not the natural outcome of a united humanity against him and against his message the kingdom of heaven. In a traditional theological Jesus is the innocent victim, the sacrificial lamb through whom the world is reconciled with God compared to this view, the theology of the cross contains an even more absurd: the redemption of humanity from Part of Jesus involves the suffering freely chosen; ergo, anyone who sacrifices himself or by spontaneous pain plays a saving in the case of Jesus for all mankind, in the case of other men for themselves. The consequence of this vision is sacrificial self-evident: the exaltation of the cross implies the exaltation of the suffering through which the world must go to atone for sin.

Suffering becomes the ideal of a Christian life lived, it falls within the natural order of things, so we should not diminish it but accept it on behalf of self-sacrifice. Atonement and forgiveness then, are closely intertwined. Only with the purification through suffering the human being you earn God's forgiveness is like using a fallacy of this type is justified millennia of suffering and exploitation of man by man, here's how you switch easily from a theological symbol of the maturity of the believer and the sophistry Apology of violence!

A brilliant attempt to reconcile the theology of the cross and the theology of the kingdom was made by German theologian Moltmann with the development of his theology of hope that, similar to the messianism of Bloch, has recovered the eschatological element and has repositioned the center of Christianity. L ' eschatology it ceases to be a corollary and becomes the essence of Christianity. According to Moltmann, the Christian faith can not be reduced to an intimate, valid only in the private sphere, but is called to inspire hope in people to unlocking the gates of the kingdom of heaven. In practice, this opening of the gates of the kingdom of heaven, as we implement? According to Moltmann is essential to the liberation of man from those oppressive and authoritarian power structures that impede the realization of the Kingdom of heaven on earth. Moltmann is also strongly critical of the theology of the Cross in their enthusiasm to worship the cross as the ultimate expression of Christ as a fetish impotent, exclude the resurrection and the meaning behind it. The eviction of resurrection involves, ultimately, the ouster of the call of Christians to look to the future and to achieve this transformation through faith in the future resurrection of the dead.
A thought which is not very far from that of the Brazilian theologian Leonardo Boff , who argues that access to the true understanding of "sacrifice" of Jesus implies a revaluation of the resurrection in terms of redemption of all violent deaths suffered by innocent, that Jesus testifies to the wrongful death through their consecrated life a commitment to justice and whose prize was the resurrection . We too, then we have a model to follow, which is the sacrificial victim helpless on the cross, taking upon himself the injustice of the world, but the Risen One who has conquered death and that the promises as a free gift resurrection.

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not sacrifice the Gospel (Part II)

The landing points of the first part of this discussion are:

1. The Kingdom of Heaven is love replaced the entire apparatus of the rituals and prohibitions .
2. The Kingdom is the elimination of revenge in relations between men.
3. Violence is not conceived as a human instinct, ineradicable from human nature. the contrary, Jesus shows that we can be free from violence.
4. Violence is superimposed on the schaivitu , it produces in men falsifying a vision not only of religion and divinity, but of all the straight lines.
5. obedience or disobedience to the rule of love generates two opposing kingdoms who can not communicate with each other. Jesus is the prophet of the Kingdom of love.

Jesus fulfills a final break with the Old Testament breaking that results in the elimination of sacrificial practice and the violent end of the concept of divinity. In fact, in the Old Testament desecration of myths, rituals and of the same Act, on which it held the sacrificial practice, can not be achieved completely because of incompleteness of revelation. Consequently, even the tendency of prophecy pre-and post-hexyl trapped in violent conception of divinity, feeding, for example, hope for a "day of Yahweh," a new manifestation of violence in which God would manifest his anger against the wicked.

The difference between the Old Testament and New Testament is precisely the presence and absence, respectively, in the violent world of the idea of \u200b\u200bpurification by the precision of God, the true spirit of the Gospel of God assumed desacralises violence in the Old Testament. Unfortunately, over the centuries, the Church has resacralisation the Gospel, giving it an interpretation in line with the sacrificial mentality. Even modern commentators, both believers and non, are queued in a medieval-style reading of the Gospel, thus regressing to an Old Testament concept that Jesus tried to demolish. The first, in fact, make their own conception of a violent God that will put an end to the abominations of humanity sinful and lost, the latter, however, are limited to denounce such a concept and never put into question the interpretation that the official Christianity makes these texts.

To credit the sacrificial conception of divinity, the advocates of Christianity sacrificial often cite the parable of the murderous tenants Luke 20: 15-16 where Jesus pronounce the following words: " will destroy the tenants Infidels and put others in their place . "The same dish can be found in the Gospel of Matthew, but in a version slightly different from those of Mark and Luke:" So when the lord of the vineyard will do to those tenants? They answered: "He will miserably destroy those wicked and give the vineyard to other tenants who will deliver the fruits in their seasons. "(Mt 21, 40-41). As you can see, in Matthew Jesus is not to comment, but his disciples. Jesus, then, let the disciples take responsibility for the response, and in fact the answer is not that can conform to the thinking of the disciples, which is an array of sacrificial thinking, which presupposes the existence of a god of violence.

Another text on which they pin the supporters of sacrificial Christianity to legitimize their ideas, is the Apocalypse.

The apocalypse of John seems to justify, prima facie, be interpreted in a sacrificial dellla revelation. In fact, the apocalyptic theme seems to represent a regression toward the violent conception of divinity and, in some respects, it seems inconsistent with the preaching of the Kingdom of God announced by Jesus E. Renan in the nineteenth century. endeavored to explain this contradiction by postulating the existence of two Gospels: a preaching that belong only to the original "historical" Jesus, more or less arbitrarily reconstructed, and a recovery and a distortion of this preaching in theological form, beginning with Paul's tarsus onwards.

The undersigned is convinced however that the text may be subject to interpretation sacrificial perfectly framed in a setting not sacrificial. The starting point is to understand that the apocalyptic violence announced by the Gospels is not of divine origin. This violence, in the Gospels, it is always referred to men, not God The fact that the images that describe the apocalypse are drawn from the Old Testament, may mislead the reader, leading to the conclusion that those same images which in the Testament are associated with divine wrath and vengeance, are the expression, in the Apocalypse, the violence of the Godhead.

" 'll also hear talk of wars and rumors of wars mind you are not alarmed: why should this happen, but it is not the end. For nation will rise against nation, and kingdom against kingdom" (Matt. 24: 6-7). The apocalyptic violence in the Gospels is always referred to men, and never to God exegetes do not realize it because they read the texts in the light of the Old Testament (which actually divinity is partaker of violence) and remain faithful to the medieval theology soaked sacrificial culture.
In fact, no director in the Apocalypse God leads the game, just the absence of God, before the court, makes these texts the image of humanity as the only responsible for their own degeneration " And there shall be signs in sun and moon and stars. On earth nations will be in agony, bewildered by the roaring of the sea and its waves, men fainting with fear, waiting for what will threaten the world, because the powers of heaven shall be shaken "(Lk. 21, 25 -26). The powers mentioned in the verse of Luke can not refer to the deity. The powers of the heavens have nothing to do either with Jesus or with his Father. They are the ones that have dominated the world since the beginning of time. These worldly powers are given names most diverse in the New Testament may be presented both as human and as a demonic and satanic and angelic as well. When Paul says that God was not to promulgate the Jewish law but an angel, what you mean by saying that this law is still bound to these powers. Depending on the historical periods and after the intervention of Jesus in human history, these "powers of the heavens" or appear as positive forces that maintain order and prevent the men from destroying each other in expectation of the true God, or by contrast like veils and obstacles that delay the fullness of revelation. The Gospels
ceaselessly proclaim that Jesus must triumph over these powers, which in other words he is going to secularized, but the Gospels as a whole back to the first century of our era, that is, an era in which this work of desecration is, obviously far from complete. So the editors of the New Testament can not help but use these powers to designate, in terms still marked by violent symbolism, even when they announce their total desecration . . The moment you believe these powers to triumph, when the word who reveals and the complaint is as fundamentally violent silenced by the crucifixion, which is a new violence and murder again, these powers are actually won once and for all.

powers illusiorie and men victims of these powers were offended by a God nailed to the cross for them is a cause of scandal that the One who declares himself the Son of God to be crucified like a common criminal. To rationalize the absurdity of the fact unheard of, people have packed the myth of the sin offering, the ' sacrificial lamb who takes away the sins of the world, not understanding that this symbolic fall again sacrificial mentality that demands a sacrifice to get even with God by virtue of this operation, which repudiates the violent and unjust character of the actual death of Jesus, the defenders of the sacrificial offering of fact and falsifying a rose-colored vision of the crucifixion that downloads them partially from their responsibilities: the prospect of sacrifice, the crucified Christ as a victim is no longer in effect, but as a victim who has volunteered to save the world from sin. This is an operation of pure demystification: to affirm that Jesus died on a sacrifice, is to rehabilitate the world that rejected him. Indeed, the prospect of sacrifice the killers are only the executors of the will of God. If there was a reversal so damaging in the history of Christianity, this would be just identified with the need for sacrificial death of Jesus instead of Jesus, of all the victims ever existed, was the only one capable of revealing the true nature of violence.

Jesus fought against the sacrifice and, in general, against all the institutions that legitimize violence. The representatives of those institutions, to silence him once and for all, being nailed to the cross. But he revives, he won over death and upon those who had decreed the death penalty and he also resurrects the Word revealed to the world.

" The stone which the builders had rejected, has become the cornerstone? Whosoever shall fall on this stone is sfracellerà and one on whom it falls will stritolaro" (Luke, 20, 17-18).

The cornerstone is Christ, the one who falls on this stone is the humanity that shocked the cross "against it urteranno those who do not believe the word, that, in fact, were intended "(Peter 2:8).

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not sacrificial reading of the Gospel (Part One)

The Gospels always speak only of the sacrifices reject them and deny them any positive value. Jesus opposed to the Pharisaic ritualism a sentence antisacrificial of Hosea: "Go , then, to learn the meaning of this word:" I desire mercy, not sacrifice . (Matt. 9, 13). In another passage antisacrificial there is much more than just a moral precept, there is a provision of the sacrificial cult and at the same time a revelation of his role, now finished and lapsed " When offering your gift at the altar if there remember that your brother has the resentment against you, leave your gift there before the altar, and go first be reconciled to your brother; back then, and then submit your bid . (Mt. 5, 23-34).

The interpretation of the Passion in key sacrifice, which generally give the commentators of the Palace, not the least adherence to the Gospel text. There is nothing in the Gospels suggests that Jesus' death as a sacrifice. The steps invoked to justify the sacrifice of the Passion conception can and must be interpreted outside of the sacrifice. In the Gospels of the Passion there is indeed presented as an act that brings salvation to humanity, but in any event as a sacrifice. We must recall that only the size of the redemptive passion and abandon that sacrifice. The sacrificial reading of the Passion should be criticized and declared the most paradoxical and most colossal mistake of the whole theology of Christian history, and the one at the same time reveals the impotence of humanity's radical challenge to the violent foundations of their society, even when both of you expressed in more explicit.

Of all the reversals that the Church has imposed on humanity, none is more serious than the reading of the sacrificial death of Jesus in key sacrificial reading of the Gospel text because it subverts the original meaning. Reject the sacrificial reading means taking an anthropological perspective reveals that the text in its original primitive, freeing it from the hypothesis of the sin offering. Thanks for reading sacrificial have existed for twenty centuries, what is called Christianity, a culture that is founded as all cultures, mythological forms based on violence. Christianity is guilty of having produced the and misunderstanding of the Gospel text, based on this misunderstanding hermeneutic of cultural forms have repeated and even sacrifice created a society that reflects the vision of sacrifice, and that the Gospel instead of fighting.

Any sacrificial reading is incompatible with the message of the Gospels, which show no uncertain terms the role that the sacrifice was and is still in all cultures and religions. The revelation of the kind of sacrificial violence highlighted in the gospel makes it quite inconceivable to compromise the Gospel with the sacrifice / violence: such a concept can not conceal that, once again, the true meaning of the Passion and the function that the Gospels attribute to : subverting the sacrifice.

At a superficial reading of some Gospel passages, reading does not appear to meet the sacrificial major obstacles, represented eg. by violent conception of divinity which shines in the Apocalypse. In fact in the Gospels there is nothing incompatible with a reading is not sacrificial. Even those elements whose presence seems contrary to the "spirit of the Gospel" as the apocalyptic theme, can be explained only by assuming the non-sacrificial interpretation, rather than a sacrificial type. " Contrary to popular belief, there is never any contradiction between the letter and spirit, the spirit to achieve surrender enough really, just read the text without adding or removing anything." (Girard).

To confirm the validity of non-sacrificial reading it must be understood that what the Gospels say nothing about God authorizes the inevitable assumption that reading comes sacrificial the Epistle to the Hebrews . This postulate has been formulated by medieval theology and presupposes a need for sacrifice of the Son by the Father. God not only claims a new victim, but claims the victim's most precious and dear, his own son. Reading is not sacrificial effectively demonstrates the absurdity of such a need. This postulate is more successful than anything else, probably to discredit Christianity in the modern world in the eyes of men of good will, that is for men who do not believe, by their actions and their daily behavior, they will the Father.

In fact, the need for sacrificial appears unacceptable to the modern world and contributes significantly to the formation of that feeling of repulsion and contempt towards Christianity "domesticated" touted by the Church. A Christianity based on the Sacrifice is intolerable and has become the stumbling block for excellence in a world quite rebellious towards the sacrificial, and not without justification, even if this uprising is also steeped in sacrificial elements that so far no one has managed to eradicate. A God who requires the sacrifice of his son is a violent God, a god that accepts violence as recorded in the natural order of things. In fact, no step to give the Gospel empowers divinity the least violence.
In contrast, in the Gospels is presented to us a God foreign to any violence. If traces remain in the Old Testament conception of a vengeful God, because of incompleteness of Revelation, the Gospels explicitly deny such a conception, bringing to completion the work of the Old Testament. The basic text, the one that presents God as a stranger to all revenge, desire, therefore, to see people give up the revenge is Matt. 5, 44-45: " You have heard that it was said, 'Love your neighbor and hate your enemy. But I say unto you, Love your enemies, pray for those who persecute you, so you will be sons of your Father in heaven, for he makes his sun rise on the evil and the good, and sends rain on the just and the unjust .
Besides the above-mentioned text should also be aware of those who deny God's responsibility in illness, disease, the various disasters that killed innocent victims, and especially in the conflicts. Immemorial practice and unconscious of all primitive religions is explicitly rejected here, that is to attribute to the deity responsible for all evil in the world. The commentators who adopt this interpretation are often accused of building a remote and abstract deity, impassive to the fate men. In fact, in the Gospel text does not have to deal with an indifferent God, but with a God who wants to be known and may be known to men only by obtaining from them what Jesus offers them, that a reconciliation without mental reservations and without sacrificial intermediary, a reconciliation that would allow God to reveal what is, for the first time in human history.
We can therefore say that the insurmountable obstacle to the full revelation of God to men is the sacrificial mentality that permeates humanity and that is the foundation of all its cultural forms. L ' atheism of the modern world is in this perspective, fundamentally incompatible with a non-sacrificial reading. It, because of its skepticism toward any spiritual dimension and transcendent, is unable to reveal the mechanisms of violence, indeed, helps to perpetuate them. Denying the existence of divinity means in fact deny that behind the foundation of the Gospel revelation victimary there is a nonviolent deity. And 'the god who, through his son, in the Gospels reveals the founding violence of all human cultures.

To justify the sacrificial reading is obliged to postulate, between the Father and the Son, a sort of secret understanding that relate to the sacrifice in question: ask the Father to the Son to sacrifice and Children, obey this injunction. This idea is unsustainable incredible secret pact between the Father and the Son is explicitly contradicted by some passages in the Gospel of John: I no longer call you servants, because a servant does not know what his master is doing; I call you friends, because all I heard from my Father I have made known to you (John 15, 15).
Here we are faced with the erosion of the sacrificial readings, which have so far prevented the subversive power of the Gospel text to take root among men. The non-sacrificial reading is higher than any interpretation that evokes the sacrifice, because it is the only which reveals the mechanism of violence.

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Christianity is an existential choice

Christianity is not a religion, but a new existential . Faith is not a professing with the lips of dogmatic truth (exclusive) or abstain from doing certain things and publicly condemn those who do those things and there is nothing amoral (moralism penny).
Today, the religious sentiment, thanks to effective propaganda action implemented by the Catholic Church is increasingly being identified by the public for decades dominated the media in collusion with the powers that be, with sectarian fundamentalism, so the religious / Spiritual a person is directly proportional to his being a fundamentalist or fundamentalist if you prefer. It 'no use him to hide: the clerical fundamentalism has gained a large slice of Italian society, Italian citizens are treated the same way as the Church of subjects in the process of destruction, a flock astray under the influence of modernism, secularism and of 'unbridled hedonism, to be recovered and tame the second Catholic moral paradigm.

The Church has always been limited to translating the revolutionary message of the Gospel in moral and legal standards in discipline doctrine, then that is the first non-compliance, preaching obedience even when the Christian, as such, would have a duty not to comply. Original Christians, knew this truth and in fact willingly risked their lives to not submit to the idolatrous worship of the emperor, contrary to their faith and their faithfulness to the Gospel. Like Father teaches

Bergamaschi, true fundamentalism, or Christian radicalism (as she named Enzo Bianchi), is not at all in enforcing the doctrine to believers and nonbelievers - and given that he admitted this doctrine is really inspired by the Gospel -, bend the faithful to the dictates and whims of a hierarchy embalmed, but consists in proclaiming the Gospel teaching and practicing the first commandment, that is to be consistent with what you believe, preaching the classic, but scratching just as well, which is not just a difference. The

vocation of a Christian is: witness to the Gospel message . Everything else is idolatry. The morality, now so implicated and praised as a panacea for all ills, is the Christian who must create it in harmony with the newness of the Gospel message. Any ethics set by dint of diktat and readings of the Gospel is concerned that abuse a violent individual consciences.
L ' idolatry is a trend that is common all religions. Mircea Eliade has demonstrated through his studies that the man, from the dawn of history, has always created "symbols" with which to identify the deity: "A tree or a plant are never as sacred tree or plant, they become participating in a transcendent reality, they become so mean that transcendent reality "(Treatise on the History of Religions, p.. 298). When the symbol and meaning coincide, then we have idolatry, the object becomes god himself.
Idolatry is the God not only to raise a statue, a text, a natural element and so on. But also the Church itself and its infallible interpretation of the world. The Jews, who at the time the earthly life of Jesus God raised to the rank of the same Act, made a mistake idolatrous, by coincide in fact the so-called "self-righteous legalism" with the Father's will. Jesus tried in vain to teach them that faith can not and must not become an empty vessel to be filled with sterile rituals and requirements.
Christianity began as a rejection of God and the confusion between law and theology as a radical response to the need to "touch" the divinity: God became man in Jesus, becomes "neighbor." This Son of God is a definitive act of God for humanity is its making tap once and for all.

Faith is the time same choice, a radical proposal, and testimony, which concerns our relationship with ourselves, with God, with others, in the interests of service, solidarity, nonviolence and peace. Religion, however, is all that lies beyond the essential, is the "superfluous", dogma, ritual, and the institution and sacrament.
Christianity, in its earthly dimension, it must be uncomfortable. A Christianity that compromises with the power, with oppression, with the legalism of the past and present, is a Christianity that fails before attempting to bring about change. But change, metanoia, metamorphosis, must first take place within us, otherwise we will never be able to make it out of us ( meatanoia universal), to make the transfiguration of the world, that is to prepare the coming of the Kingdom of Heaven . In this sense, the Church, though, is really holding the Gospel message and the preservation of its authenticity, is called to develop a theology of charity , marrying a radical evangelical, without which religion is unnecessary in this accession, which is ontologically a present of injustice, which is incompatible with the Kingdom of Heaven. How to maintain the
Liberation theologians, the churches should recover this essential dimension of the Gospel, which is how to make concrete, inequalities in the world today, the Sermon on the Mount. In front of the Sermon on the Mount, there are two totally antithetical perspectives: either we will open an authentic experience of others, or is denied not declaring it aligned with the Scriptures, the doctrine, dogma, etc..

We must, in short, to recover the centrality of the "Theology of the Kingdom .

The core of the "Theology of the Kingdom" is in fact the Sermon on the Mount.

The Sermon on the Mount represents a reversal of the current values: the rich are humiliated, oppressed raised, the disinherited of the earth are the recipients and beneficiaries of the speech, the true custodians of the Kingdom. Jesus' messianic interpretation of the passage Isaiah 61, and proclaims the year of jubilee. The anniversary gave freedom to slaves and land redistribution. Here, Jesus proclaims that the words of Isaiah were fulfilled by his coming, now is the time of the Messiah, God manifests his mercy to the poor. It is no coincidence that immediately after saying this, the Jews complottino against him to get him out.
Again, Jesus confirms that God is where least expected, especially where it does not expect the politico-religious caste.

When John the Baptist, imprisoned next to be beheaded, he sent word to Jesus through his disciples, " Art thou he that should come, or we look for another ?". Jesus put away, " Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have the gospel preached And blessed is he who takes no offense at me "(Mt 11, 2-6).

" Blessed is he who takes no offense at me ," or blessed one who is not offended by a Jesus who did not put in charge of an army with which to leave the promised land by the occupying Roman Empire, or that it was the scion of a noble family priest, as the collective imagination Jew expected .

I was hungry and you gave me food;
I was thirsty and ye gave me drink: I was a pilgrim and I ospitaste;
I was naked and clothed me
sick and ye visited me;
prison and you came and find me.

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What is Christianity is not religious?

Bonhoeffer, the theologian of Christianity supraconfessional non-religious, a victim of Nazism and martyr of Christ, often posed this question, rather, it is no exaggeration to say that it was almost tortured. A question which the church hierarchy, in their eagerness to sell their wares (the religion), they never asked and never, I suppose, if they arise.
Bonhoeffer aspired to a form of Christianity that could be called existential, characterized by the end of hostilities - and contradictions - of religious devoutness and theology. Christianity in its traditional form, Christianity real , in addition to not make more power over the faithful, is no longer a long time - if it ever has represented 2000 years of history - the Gospel, conceived as a vocation to be faithful to the Earth, the worldly dimension. The thought of Bonhoeffer is now more than ever, and dare I say prophetic, given the modern tendency to resacralisation everything, and it is worth to further develop it. For Bonhoeffer

antithesis, manipulated by the religions in the world, between God (transcendent) and fashion (immanent) not stand the test of facts, moreover, to a dispassionate analysis of the negative impact it has had on the consciousness and continues to be, proves to be a colossal mistake, the opening words of outright anti-Christian orientation. Who cares about the cause of God, can not in opposition to the cause of the world. On the contrary, the love of God and love of the world must urge the elimination of injustices that disfigure.

On Earth, Christ came down, took flesh, he sowed the good news for the construction of the Kingdom of heaven has suffered with us and was a victim of power . On Earth, men must build and put into action the Good News, out of sight of a life beyond life, but in view of the kingdom of heaven to be built here and now . In this mundane, do not allow the alternative sky-earth, it is a trap, a stone stumbling because of which men have put in place to escape from the world, to distance itself from its responsibility and its failure in the face of God The God of the cross has taken the form of the Old Testament God Almighty and authoritarian, a Deus ex machina intervening to heal where men have failed. Religions that have helped to build this image of the Christian God cold and distant, which is useful in order to manipulate and control the collective consciousness, they have polluted and defiled the very essence of divinity. The Christian God, in Bonhoeffer theological thought, is not a disinterested God for the evils of the world, foreign all'aldiquà; He, in fact, God is not indifferent, but a God who walks among us, who wants to know his true nature and to men who became known through Jesus in the Gospel of John is often reiterated the idea that Jesus is the ' only way to reach the Father, that He is the same as the Father; He is the Way, the Truth and the Life . For this reason, those who saw Jesus, who put into practice the teachings, have seen the true face of the Father.

Let us, therefore, the bottom of searches: what does it mean that Christianity is not religion, is practiced today, has the hooks with the Gospel, or is it just another form of religion, a cheap product marketing, touted as such by the Merchants of the Temple?

analyze how Bonhoeffer defines Christianity is not religious

"I often wonder why a Christian instinct" I frequently push towards non-religious people rather than to religious ones, and this is absolutely not with the intention of doing missionary, but I could almost say "brotherly." While in front of religious people often feel ashamed to take the name of God - because in such situations I think it sounds somewhat fake, and I myself feel a little ' disingenuous (especially bad is when people start talking in religious terms, then almost completely silenced, and things become for me somehow stifling and unpleasant) - in front of the non-religious people can in some instances the name of God with confidence and as if it were a matter of course. Religious people speak of God when human knowledge (sometimes to mental laziness) has come to an end or when the human forces are lacking - and in fact what they call in the field is always the deus ex machina, as a fictional solution to problems insoluble, or as a force in front of the human failure; always thus exploiting human weakness or in the face of human limitations, and this inevitably can always and only as long as men with their own forces do not push the limits a little 'later, and God as deus ex machina does not become unnecessary, for me the speech about human limits has become quite difficult (they are still true today limits the death, that people almost do not fear, and sin, that people almost do not understand?) always seems as if we only save a little fearfully 'space for God - I wish not to speak of God limits, but at the center, not in weaknesses but in strength, not so in relation to death and guilt, but in life and human welfare. Reached the limits, it seems better to be silent and leave unresolved the unsolvable.
(D. Bonhoeffer, Resistance and Surrender, ed. Paulist Press, Milan, 1988, p.. 349)

Religion is just as corrupt Christianity. The Church is a community of believers and unbelievers, brought together by the value of brotherhood and solidarity. A believer to another believer that the more theological point of view are on the same wavelength, they make a confession and nothing more, but two believers who belong to different theological horizons and interact dialectically with a non-believer, are the Church! The original meaning of the Greek word Ekklesia is opposite to that of the word Airesis , " sect (That does not mean heresy, given additional meaning over the centuries by the Church to isolate dissident Christian movements): the ekklesìa is the meeting place, the enhancement in key democratic of all the positions, is the community coming out of the box and dall'addomesticamento religion, is welcome without prejudice of any kind, the Church is projected on the unbelievers and "different" believers is a church that is not ghetto, but opens to the world . And, ultimately, the spiritual as opposed to time, the abuse of power and psychological coercion exercised by religions at all times and in all places.

Any theology is an expression of spirituality and a peculiar way of being Christian. Therefore, it is idolatrous claim avanazata the Church of trying to homogenize the theological pluralism and branded as a deviation from authentic Christian faith. The spirit of God is not selective, it is like the wind " blows where it wishes and you hear the voice, but do not know where it comes from and where it goes So it is with everyone born of the Spirit " (John 3 , 8) and neither hierarchy nor the Pope himself can stop the movement.

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WATER AND PEACE


Father Alex Zanotelli, the voice of the voiceless.
As we all know, Zanotelli father has fought many battles for human rights, such as those on prostitution and the distribution of land in Korogocho. Currently deals with the issue of waste and conflicts related to water management. Increasingly, peace and water are connected in a close relationship. Water is in the hands of the richest in the world, and is starting to become the oil of tomorrow. How wars are fought today for the black gold, soon the water will become the subject of war, considering that many multinationals are related to water, such as Nestel, Danone, Coca-Cola. Water is an asset that must be protected, Italy after the U.S., is the country that consumes more water per day (200 l). Father Zanotelli remind the young people to make a liter of coca-cola I used nine of water. "If you die today," continues Father Alex - 100 000 people to water, tomorrow we shall die one hundred million. " There are three points on which it stands:
1) Water is fundamental human right, which is a fundamental human right;
2) water is a public good and not private
3) the water is not a SPA
"We must do something-Comboni father says - especially young people, who are the future, but 'This one can. "

Author: Rachel T.

Realistic Braces Selector

where to send your son? CINEMA

For some reason when it comes to Jordan think of the burka, kidnapping, terrorism ... oh well, if you talk of Ireland is obvious that you think of the green, the fish and chips, English .... In addition to
Jordan is uncivilized, well, where to send your son? Of course if that means civil
not know the lady downstairs, to wait in line at the supermarket and do not share a smile with the cashier, or other things of groan, and then just say that the Jordanians are uncivilized!

Returning to Ireland: Corrymeela was really an oasis of peace, we understand that you can have fun with little (I already knew I was in Petra quell'incivile room!)
At the end of five days that beautiful stem, and another civilian, David, it "has made quite a bundle." Eh ... things happen in a culture, not like in Amman, where I have not "kicked out" a penny. A Rand
house if you dare to take a table fork, they were able to tie you to a chair and gagged, to Corrymeela we have not had these problems: morning, noon and night we had a pile of pots and pans to wash. When cooked the principal, and that pile had doubled, we had found the solution, it was enough lanciarseli him during the fights, of course, always good to civilians in an oasis of peace!
In Jordan, we slept in the desert, we danced, sang and joked in front of a bonfire, with glitter all over the sky of stars. Even in Ballycastle
we participated in a bonfire, but the sky you could not see, was covered with black smoke, black due to the wheels of cars burned. The highlight of the festival was when the flag of the Republic of Ireland, placed at the top of the bonfire, it was charred. Here no one has invited us to dance, some children more vibrant humming <<>> I guess the civil Bash Materazzi. No one has spoken. Jane and David had told us that someone might ask <<>> Well, I would have said hello Rachel, I'm eighteen years old, I'm Italian, I'm here for a project for peace, if you really want to know I am a Christian Catholic tradition, but I think that there is only one God, who calls in different ways, which teaches peace and forgiveness. But this was not the correct answer, could only respond <<>>.
So, where to send your son? In Wadi Rum
I wish that starry sky had never given way to the sun, in spite of my tummy, we were all there, Italians and Jordan, Christians, atheists and Muslims, male and female, wrapped in our blankets to laugh and joking (although this was interrupted by some corsettina in the bathroom). At the bonfire
Irish could not wait to go back to our rooms, I did not want those images to imprint themselves in my mind. Here, too, felt a sense of vastness, but it was immense sadness, not to celebrate because they were only poor old people who remembered their youth, but teens like me, families and especially children. But how will things change if the children are having fun you rip and burn a flag?
where to send your son?
The next day we went to Belfast, the Orange brand. Here
old men paraded with their freshly polished medals, followed by marching bands, young, and the saddest thing, as children, children ...
the roadside spectators, having chairs and a breakfast bag, do not lose any a moment of the show. Ah, I forgot, everything from sidewalks to people's clothes, drew the blue and red, the colors of the English Civil crown. What are we celebrating? A battle won centuries ago.
Where to send your son?
I left is still a sense of sadness and sorrow for those children that young, but as you can go first if they are not doing it?
In Jordan, we have talked about war and peace, and we have seen horrific images, but we were comfortable and cool in the auditorium of the school.
In Ireland we have seen with our eyes what it means to not be at peace.
We entered the Protestant district and if we were not accompanied by Twister, we were fresh out whole!
where to send your son?
Twister had fought against the Catholics, but now has become a pacifist, despite the ringing of the phone and the tattoo of the English crown, has now turned the corner, now is organizing football matches between Protestants and Catholics, but ... that wall, the wall eh ... peace is a must! Why do not you also explain to the Palestinians that peace is that wall? Ah, how stupid are uncivilized!
where to send your son?
In Derry we met John McCourt, a veteran of the civil prison English, which bears the marks on his face. His blue eyes looked like those of a fifteen, it's like in the movies of young people are made up and aged, but the trick is not able to age the eyes. It seems that his eyes remained on that Sunday, then Sunday, then Bloody Sunday. On Monday he decided to join the IRA, after his eyes had seen many of his friends killed, one of which, his best friend, her friend of childhood, adolescence and his classmate, shot from behind by a civilian soldier, while he had fallen.
is always the reason why peace never arrives, it's the same reason that Twister decided to fight the Catholics, and is the same reason that drives many young people to blow themselves up in Palestine: The Revenge.

the evening in Amman we have rarely met our teachers, in Belfast could not leave unaccompanied.
where to send your son?
From five in the afternoon we began to hear helicopters and police sirens. The next day found on the street pieces of bottles and stones, which Protestants and Catholics had been launched the previous evening, although the gates that separate the two areas are closed from eight in the evening.
where to send your son?
One evening as we returned on foot from a pub, an old woman came out screaming on the street in pajamas and with a hammer in hand! Maybe he thought we were a group who wanted to bother the other district.
Walking Amman, coming to stores near many people trying to say at least one word in Italian, so to make you feel at home in the outskirts of Belfast was easy for kids to get our attention we shouted profanity, thinking perhaps not to be understood. Now I do not want
All of the herbs a single beam, would end up beyond the other way. In Belfast there are people who think like us (and we've met) who want what we want, who also signed them on the wall, hoping that that wall will soon fall, so that these beautiful and colorful murals change soon subject and that the hand of that Catholic and Protestant that touch soon, and why not, hugging!
uncivil to me is the one who does not hope in all this. Uncivilized's who forcibly enters my house, robbing me of my land, my trees and my dignity, looking at me from top to bottom. This is the incivility.
So WHERE TO SEND YOUR SON?

Author: RacheleT

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Blood Diamond: Africa `s another side, which mixes thriller and historical events.

Original title: Blood Diamond

Director: Edward Zwick

Screenplay: Charles Leavitt

Photography: Eduardo Serra

Music: James Newton Howard

Editor: Steven Rosenblum

Year: 2006

Country: United States of America `

Distribution: Warner Bros

Length: 143`

in Italy Release Date: January 26, 2007

Genre: War

After the Last Samurai, Edward Zwick returned with a Thriller based on the fascinating historical and political events of diamond smuggling in Sierra Leone, a country ravaged by civil war in 1999. Against the backdrop of conflict and chaos generated by it, with a thousand dead and more than a million refugees, moving Danny Archer (Leonardo DiCaprio), a former mercenary from Zimbabwe became a smuggler and Solomon Vandy (Djimon Hounsou), a fisherman ethnic Mende.Solomon, forced to work in a diamond mine open to the rebels of the RUF, is the rare pink diamond and hides. Upon learning this news, Archer offered him in exchange for diamonds, help in finding his family lost the civil war. The two, both Africans, but with entirely different experiences, encounter in their journey Browen Maddy (Jennifer Connel), a charming American journalist who upset the life of Archer, asking it, cynical and ready to do anything to get his money, his bosses to report and expose the serious responsibility Zwick mondo.Con before the whole this film manages to touch all the grave consequences that war brings. The film deals with the problem of child soldiers stolen by force from their families and "educated" with as much violence by the rebel RUF, the problems of refugee camps, and overcrowded conditions with poor hygiene and, finally, also shows how much has the blame ' West in these events, which responds to all this lightly, or worse, with indifference. A film that leaves nothing to the imagination, which tells real stories of real families like ours, may raise more than surreal images, broadcast by the news quickly. The film, instead of a sterile history book, may represent the best tool for addressing these issues. In other words, a movie is a better way to remember and not forget, and that's what Zwick does with Blood Diamond.

Author: RacheleT

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Blood Diamond Last King of Scotland

CINEMA - Portrait-thriller of the Ugandan dictator Idi Amin. Forest Whitaker from Oscar.Tratto from Giles Foden's novel, The Last King of Scotland is an exciting thriller directed by Kevin Macdonald, set in Uganda in the 70s. The young Scottish doctor Nicholas Garrigan (James McAvoy), fresh out of college, flies in the African country in search of adventure, but also eager to help those in need. Upon arriving, appreciates the beauties and soon comes into contact with the president-elect of the African country, General Idi Amin (Forest Whitaker). Garrigan shot up by Amin, but charismatic bloodthirsty dictator, he became the personal physician and his improbably Scottish consigliere.Lo a witness begins to feel almost accomplice to brutality Amin's regime, responsible for about 300,000 deaths. Garrigan is afraid, come to betray the dictator and his attempts to poison him. The young doctor is rescued by a colleague in Uganda, which avoids the torture of the dictator, to come home and tell what happens, "because to him, white man will listen." These were the last words of the African doctor, killed for helping a traditore.Il film has a dual purpose as a documentary on the figure of Amin and thrillers. Certainly the film works best as a thriller, transporting the viewer into the dark atmosphere, which always feels a sense of imminent danger. Kevin Macdonald, a good documentary, it was not very detached from the real events of the dictator, risk, at times, be very bloody. A special praise goes to the pair of protagonists: the twenty-eight James McAvoy, really at ease as the young Scottish doctor, and the amazing Forest Whitaker, very good to express the complexity and the dark charisma of Amin, getting the Oscar for best actor.

Original title: The Last King of Scotland

Director: Kevin Macdonald

Screenplay: Jeremy Brock, Peter Morgan, Kevin Macdonald

Photography: Anthony Dod Mantle

Music: Alex Heffes

Editor: Justine Wright

Country: United Kingdom

Distribution: Twentieth Century Fox

Duration: 121 `

in Italy Release Date: February 16, 2007

Genre: Action.

Author: Rachel T.

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African brothers

ERCOLANO - Two days devoted International Conference "Africans in Campania, Campania in Africa" \u200b\u200bthe hut of the mosaic at Villa Favorita.Si opened yesterday, Friday, the Conference on African music and dance. A lot of these: the personalities of our region associations, schools of all types to the Committee Pan Africano.Ad open this two days was the mayor Daniel Nino, doing the honors, and recalled that the peace of the city: "Herculaneum is a meeting place of civilizations. Do not forget that here was the seat of the villa of the Papyri, one of the largest libraries of antiquity, which attracted scholars from around the world. Ercolano must continue to be a place of exchange and encounter among the diversity. Africa - still the mayor - is the past and the future of mankind and we, as Europe we need to be able to make our units an anchor for the other brothers. "The purpose of this conference, as the states' ing. Aladdin Jose Miguel, president of the Pan African Committee, is to address "what the media tend to evade: to spread the culture of peace. This is an achievement. "In the first part of the debate was also attended by the consul of Tunisia and the Ambassador of Burundi in Italy, prof. Leopold Ndayisaba. After a short coffee break, work has been taken over by Professor Adrian mocking delegated the President of the Regional Government of Campania for Peace and Cooperation, which has wisely remembered the words of Mandela: "Only when poverty becomes a thing of the past, we can all walk tall. We need to be hungry for facts, not words. "As correctly pointed out the commissioner Angres:" Building peace means building a bridge, where everyone brings his brick. "The morning continued with the intervention of the journalist Gino Barsella, who briefly outlined the problems of Africa: neo-colonialism, the problem of child soldiers, corruption ... We could not miss the intervention of Dr D'Isadora Aimmo, commissioner for Cooperation and Peace of the Province of Naples. A talk was also the president Adriano Tilgher Institute, Ubaldo Grimaldi, who stressed the importance of school: the first is to educate the boys and after peace is everything. The intercultural education, this is the best way to stir the conscience, just as it is essential to understand the necessity of the meeting, see diversity as an asset and get to know each other in such a different culture, but also for humanity. A few minutes later there was the long-awaited assault on the buffet: all strictly African. The conference continued in the afternoon and will continue all day today, with more interesting work, the motto chosen by the Chinese Bottega Trade Fair "Do not give fish to the poor, but to be able to draw reeds."

Author: RacheleT