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The creative writing

The writing is a path that we know where it starts but not where it takes us. It 's a continuous flow of life on paper as we download the registration of the world which is revealed to us constantly.

Writing is a passion that produces joy, when we tell our inner time in its continuous evolution is completely different from what happens outside.

are beginning to write for a fact triggering a particular moment of our lives, during which he set in motion a chain reaction and actions that can not stop, we can simply accept it and turn this world into something 'else.

The writer English Virginia Woolf lived in the middle of this experience. He was born in 1882 at the age of thirteen he lost his mother, a fact that influenced his life. Added to this was the pressure of war that she never accepted and led to severe depression. His difficulty was to live a world that was close to the rapidly changing society of the century and also as a result of the war that left all others in total existential confusion. The traditional novel

no longer met the needs of neither time nor those who were unable to contain the flow of his inner life. She needed to record the memories, dreams and desires that continually unfold inside her and processing. He needed a new scheme and found him in the interior monologue, which was not a search of the past, present and future, but a time of thrills and that does not take into account the external changes us in the meantime. In our inner time not grow old, we're just in constant growth.

In his novel "Mrs.Dalloway", the main character Clarissa, in the midst of a party is informed by his doctor that his patient friend, Septimius, the man who would have liked but did not marry, you committed suicide and she continues to linger in spite of everything there, ran the receipt not for lack of respect or cynicism, but simply to reaffirm life with his creativity and oppose it to death. A path, this, that carries through writing that reveals itself as the only way to bring out our inner life so different, twisted and continuous with respect to our world esterno.Virginia used to say: "I am made and remade continuously" .

The kind of novel that Virginia was built very different than the traditional closed in a plate too small to contain his vitality. His illness began with a heavy grief never digested to which was added the horror of war. Writing for her was how to reconcile his time outside, to bring out that inner world that is completely flooded.

The writing was born with bullying and we can not help but satisfy this need. Our imagination when it sets out to build something entirely new to our experience, it must draw on the same source was talking about Virginia, made of dreams, desires and emotions which created the characters of the stories, which are children of Our inner journey.

In inner space, outer space of the unsaid, Virginia puts even love and death and can not stand that the time to take away the love and the face of approaching death and to appease his anxiety of living needs to stop looking at the water that flows almost like his thoughts, as a river cliff, which is broken on the stones of her bed. The writing becomes almost

testimononianza the flow of inner life, although done in a silent, and the writing is the only one to pick up this continuous flow of energy that otherwise would remain unknown territory.

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Cinderella

Cinderella is by far the most beloved fairy tale, which has remained in our imagination as children because it shows real situations and keeps the desires every girl dreams of. The fairy tale was created to accompany the children in their growth and not only that, it includes the popular tradition and then slowly turn into a real genre with authors such as Perrault, Grimm, Andersen. The oldest version of Cinderella is found in Egypt at the same time was also known in China, and from the place the item reaches us of his little feet and shoes. It was later picked up by Perrault, but because of Giambattista Basile, author of the seventeenth century Neapolitan, Cinderella spread in our country.

E 'a fairy tale with the need to describe the transition from adolescence to adulthood in a process in which the main character in comparison with a series of experiences that will catapult into maturity. Cinderella's family situation is not enviable: it is bereft of a mother and father married to whom she is subject to the will and the abuse of a stepmother and two stepsisters. The death of the mother is his first pain and, despite having a loving father, she feels alone.

Vladimir Propp, Russian scholar, said that in a fairy tale There will always be constants, recurring situations that meet the psychological and cognitive needs of children but also the needs of socio-cultural context in which the child is inserted. So, depending on the context, we find solutions different literary. Learning of the message of a story is not limited to cognitive and verbal level, but is transformed into action plans, namely the reality of intervention to modify it according to what has been learned and verified. In Cinderella we have the functions of the antagonists with her stepmother and stepsisters, the impediment to his condition that does not allow her to progress in his choices, the magical element with the carriage and the glass slipper, the aide , the fairy, the happy ending in riucire to marry her prince and "Happily Ever After" The fairy tale is attributed to a time outside history and as such is well suited to reality. The moral may be enclosed in the goodness of this young girl who is, ultimately, rewarded realizing his dream. Yet Cinderella Mom does not have the good fairy and the next is a very short time, just to help her envy of the affected siblings and step-mother, no friends, are the only animals, and the father is often absent. But it is a very good girl, never complains, accepts his fate, no disrespect and do not try to evade its obligations.

not always willing to be good, the reaction usually paws inside of us where the desire to rebel against the goodness prevails. There's this girl in almost afraid to feel good, to have desires to be the cleverest, most beautiful, to be chosen, or perhaps just not yet aware of what she really is. It seems like a bildungsroman that sees the protagonist encountering the most difficult situations. Sometimes it just so happens that the most beautiful situations when we come we have not asked, if more than the expected, and we are unprepared when they arrive and has a double surprise. Like Cinderella for this. Grows by itself, thrives on the fears and failures, fears and desires just like any girl and it will be in the adult world as if by magic maturata.Il evil bow to his freshness and his soul so beautiful. Life is an oscillation between desire and harsh reality, dreams and efforts because it is true. The high point of the tale is just the stroke of midnight, as the protagonist knows to use a spell to lose time, do not hesitate to abandon the field, showing professionalism and responsibility.

Our strength lies in our most beautiful, in our simplicity and learn to wait, to not force the issue, nell'accarezzare inside what are our strongest desires. In the meantime, the world will fall at our feet, but only after it is earnestly desired.

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My Pompeii

Since the house has fallen gladiator in the Pompeii, has returned attention to one of the most important archaeological sites in the world. The excavations were, in my teenage years, a place of daily life for me. Via Villa dei Misteri in Rome until you can walk alongside the site, and as they proceed, you can see the trees near the road and the wide expanse of the old city. I made several trips to visit at any age and the place always seemed so fascinating to be conducted within it, other photographic services for various events.

I was able to assist in the excavations in the ancient theater, the comedies of Plautus and Terence, a concert and events that were performed live and it was like a spell, feeling part of a world still around there.

Those who work in this vast and complex structure must be equipped with different types of knowledge to be able to live day by day, the magic of the place. And in that regard I am reminded of an episode in Greece, when asking Homer to the shepherds, they looked lost and suggesting they did not know the big fellow. It happens too. The story does not take unprepared and in this case is very important to know the world that has gone before us.

I could appreciate the beauty of a place of great cultural interest only gaining knowledge and love art. People living in places of art, however, does not have this size, has an addiction, over time, so much beauty and there is more appropriate, a bit 'as happened to the shepherds telling them about Homer.

My interest in Pompeii is well beyond the fact of belonging to this geographical territory, history and culture, literature, geology and entertainment. Difficult not to recall the fateful eruption of 79 AD C. that brought down the city, leaving in its place a pile of rubble. The Emperor Tito, in power from 79 to 81, sent in near real time a committee of "curatores restituendae Campaniae" consisting of ex-consuls, why not start the reconstruction time rapid. For his humanity and love shown in general and in particular to the city, was called by Suetonius' love humani generis ac delicia. The same Pliny the Elder died then looking at the phenomenon of the eruption from the beach of Stabia and his nephew Pliny the Younger to Tacitus recounts the episode in the sixteenth letter of the sixth book of the correspondence.

Walking through the ruins are still relishing the existence of a world that lives like a ghost that you can feel the movements. It is not difficult to find among the people on the streets of ancient Pompeii and hear the chatter and shouting in a language that still does its part. It lies in the mind that distant eruption, like Jupiter, angry and severe, had all hell broke loose as the gladiator arena. The same Spartacus, the famous slave revolt incited the others, he found refuge, long before the eruption, in 73 a. C., right in the bush of Mount Vesuvius. But if we go to the excavations in fine weather and we rely on a stone column, the sun will shine the harmony of styles, the accuracy of the plaster and the wonderful art of frescoes. In these cases, our thoughts turn to the neoclassical, which prey on studies of styles and history, they went looking for suggestions on places where art relive the past. I speak of Goethe, Stendhal and many other scholars visiting the excavations soon after their discovery.

Many studies have been also made for the place names and among the Latin authors, who have born in Pompeii, we Titus Lucretius Carus. The story of Pompeii is a fascinating history and contains the footsteps of a past known throughout the world. Show lack of care for these places is like not having self-esteem. We should take example from that Schliemann, dreaming of recapturing the treasure of Troy, invested assets, stopping only when she found him and his dream became reality. One must love the past, our history, have great sense of civic duty and responsibility to protect an asset. Not enough to be entrusted with a charge to play a role, it takes a lot more, the passion of life and the past is part of our present.

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How fast ... but where are you running?

few days ago, early in the morning, I went on the waterfront. The pretext was to do some 'momentum, but mine was more of a need to detach from the increasingly frantic.

I found myself walking like I've never done before. The silence of commencement day, the murmur of the sea, the sight of Faito mountain overlooking the city with its rich colors and ships in the harbor, made me reflect on how much you can lose yourself taken from the hustle.

Hiking is a luxury that no longer falls in our daily lives, rather recognize the action to take. But for those who missed or where we go?

Returning to my walk, there was a clear blue sky, brisk air and the sea in the background since I've heard so much. I resolved to repeat the experiment to breathe the sea air, admiring the view and look around noticing so many things that now no longer give rise to our attention. I met people who were running to the sound of music in my ears, some elderly at a slow pace, a few friends with whom I exchanged small talk and pleasantries, I had a coffee in front of a breathtaking sea and wondered what we look for more before such beauty. I also dusted off feelings and suggestions of old memories when a friend leaving for Torino, said that every morning I was going to watch the sea for her, not wanting to leave his hometown in any way for another cold and foggy. The city in the early hours of the morning is not yet fully awake and it's nice to see its revival. Early in the morning, our thoughts are best. The mind produces ideas and considerations of the most insightful and valide.Ma do not have time, you go in a hurry and I personally feel like the rabbit from Alice. It should be tested at this point, the slow and enjoy life in its essence, says Milan Kundera.

I'm going against the grain. Today, time is money and our world is history. I noticed that among the papers are marked with the minutes required to read a particular article, so as to decide in advance whether or not to read it.

Haste suffocates us and restores us to our inner time. They are the lucky few who manage to live a measure of their character, while most of us is driven by an unsustainable rate. And if something good happens like the other day, lost on the waterfront, I feel guilty.

are two parameters that put us in crisis: the fear of growing old and progress. In the first case we want to fulfill all our desires to have no regrets with the time passing and, in turn, transforms us, in the latter case, the progress always leads us more to the rhythms that are not ours. Also increased our needs that require time, like everything we do. But we are alive when they walk, laugh, have fun and enjoy the time rather than waiting to live it. Important moments in our losing run and vital. The time is captured with primary emphasis on a lifestyle more suited to our inner rhythms, simplicity and the rediscovery of values \u200b\u200bthat can not be scratched even by the progress that moves quickly.

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CIVIC ONLY THE STATE CAN SAVE THE CHRISTIANS OF THE EAST (II)

Interview with Khalil Samir, a Jesuit and an expert on Islam

Robert Cheaib

ROME, Wednesday, October 20, 2010 (ZENIT.org) .- The exodus of Christians from the Middle East is a dilemma, but it can also be a kairos , provided that Christians keep alive the fire of faith in their hearts.

In this second part of the interview, Father Samir Khalil, drawing on his extensive knowledge in the Middle East in its religious overtones, political and cultural, explains the necessity of Christian presence in the Middle East not only for the universal Church but also for Muslims themselves. The

first part of the interview was published on October 19.

The proposal for "positive secularism" can not succeed because secularism in the Islamic context - ' elmaniyya in Arab - sounds like separation from and abandonment of God in favor of worldliness. He believes that the other proposed concept, namely the "civic state" will have more luck, or orientation will choose the proposal Islamist whose slogan is " al-Islam huwa l- Hall," [Islam is the solution / answer], disappointed by the failure of religion, morality and identity of the West?

Samir Khalil: The West, in fact, has gone too far to dissolve the roots of their identity. Let us remember the Pope's speech in Regensburg in 2006, where the critical was essentially the western culture that has gone beyond the Enlightenment to identify with the culture of materialism.

Your question refers to the Islamic fundamentalist force. The reasoning of the fundamentalists is: the West has a vision of civilization, but its model is a model of corruption and debauchery sexual perversion, adultery, dissolution of the family, abortion is a project ... unacceptable to Islam, which sees it as corrupt and far from God Modernity preached by the West is now synonymous with atheism and immorality. For them Christianity, identified itself with the West, is over. Similarly, Marxism and socialism have failed in the eyes of all. The solution is Islam, and the proof is that when in the past we used Islam to the letter we got around the Mediterranean. This is the reasoning that made Qaddafi when he visited Italy recently: "Europe in 2050 will be majority Muslim." His prediction will come true if the attitude of Christians does not change.

Many Eastern Christians are tired of urging him to stay on their land, especially since these exhortations come from those who live in the West rich and free. Acts of the Apostles to speak the eighth chapter of the first persecution Christians, who dispersed the community (except the apostles). This negative event, it turned out later as a kairos that allowed Christians to spread the gospel elsewhere. He does not believe that the current situation that is causing the exodus and the flight of Christians may be a sign of the times?

Khalil Samir: So many people in the Middle East I say, "Stay here becomes increasingly difficult. And although we still do it, but we do not know how it will be for our children. " I give a reply in three points: first, no one can force you to stay. Every family has the right to decide where live and how. It is not for us because we are priests to tell them if they stay. I would add, however, a second point: if a personal level, maybe it's better for you to emigrate to Canada or Australia or France, it is not at EU level and thumb: If everyone did like you, this region was soon without Christians ; in the land of the birth of Christianity there would be no Christians. So we have a great vocation and responsibility.

The third point: if we are all in the diaspora, we can still maintain our Eastern identity? It is difficult to maintain the culture and tradition of origin more than two or three generations. And this, again, is not a personal problem but a problem with the universal Church: If an Eastern tradition disappears, this is for the whole Church a great loss. John Paul II said that the Church has two lungs, the Eastern Church and Western Church. If any of these actually failed, the Church would be reduced to only one lung and shortness of breath.

Therefore, I say to Christians: you emigrate or remain, that is not the real issue, the essential thing is to keep your faith. Offer your children the faith, and if you see where you go that many Christians have no more faith trasmettetegliela.

What you are saying from the book of Acts is that the mission came from an event unexpectedly difficult, and it revealed itself as an opportunity for faith itself. But this happened on one condition: they had the fire of faith in his heart. If we, however, are having in our hearts the love of money, our emigration will not lead anywhere. The main thing is that this fire remains within the heart of the Gospel. If you stay in Egypt, Lebanon and Syria hold this fire to send it to brothers of Islam. If you go to America or other countries trasmettilo your new fellow citizens.

Just give advice and pastoral guidance to Christians of the East to make them stay in the East? Do not you think rather than having to support them economically, knowing that in Lebanon, for example, the Shiites have been strongly supported financially by Iran and the Sunni Gulf states, and this enabled him to improve their social and political?

Samir Khalil: I think our problem in the Middle East is not financial. Take the case of Lebanon: the country of billionaires we have in every neighborhood of Beirut. There are so many charities in Lebanon run by Christians. The aid received from abroad, which she mentions are as part of a political propaganda that the Church can not do because it is not a nation. And there is no Christian nation to do so. Certainly immigrants can help, and we know that many immigrants contribute to the livelihood of their families. This help can be improved, but not what solves the problem. We need to design projects to provide clear and reliable, so that money from benefactors to ask Christians to have traced a path, and not be stolen on their way to the concrete works. And in this our clergy do not give good examples of reliability seen little evangelical attachment to appearances and wealth. Then again echoes the call to conversion, to purify our lives to make it more consonant with the Gospel.

The Synod was covered mainly by only two television channels Middle East (both Lebanese). He also laments the lack of coverage of the Italian media. What is causing this fact: the injury that what the Bishops say it will remain only ink on paper? Indifference to what he lives and the Church says? A lack of concern about the Middle East?

Samir Khalil: I wonder if maybe the fact is simply due to the presence of a few Arab journalists who follow the news in Rome. Or maybe you have asked: but what can a bishop to change the situation in Iraq, Palestine or Lebanon? Catholics are a tiny minority in Egypt, Copts and Muslims so they are apathetic. The only ones who can follow the Synod for both capacity and interest are the journalists in Lebanon.

For Western journalists believe that depart from a concept of consumerism: do not pack a product if they do not know who will sell and profit. The heads sadly do not assess the importance of topics and events in themselves, but allow themselves from the audience. One scoop or scandal sex sells much more of a Synod that seeks its way slowly. Sometimes the fault is ours. The people are not informed or events or on their way and even their relative importance. I think in this area do so in Lebanon: with ZENIT, Télé Lumière or Lbc. This contribution to Lebanon media gives her place of avant-garde for all Christians in the Middle East.

Finally, in your opinion what are the attitudes that make successful investment of human and economic resources in this Synod?

Samir Khalil: I think you should take the attitude that the main participants in both the sincerity and the critical sense to point with directness and clarity of what is wrong, what is and what can be improved. As for the attitude that I hope for the Christians of the East, I believe that a priori should have a look favorable. In the end, the Synod is investing a lot of positive resources, they speak of thousands of hours of work and effort that involving a large number of people involved to do their best. So I would say that the attitude of Christians must be the same seriousness, this is our future, not the future of the bishops, but the future of millions of Christians and not just Catholics.

In his address, Mr. Mohammad Sammak emphasized the role that Christians have played in shaping the identity of the Middle East, saying that without them our society would no longer be what it is. Christians have played in past and recent history a vital role by enriching the Arab society, culturally, sociologically, politically and spiritually. For this role is not a thing of the past but a present reality Christians - bishops and faithful - they must give priority to the community - not only among themselves but also with others, with the Muslims. It must also carry out the mission, not in the sense of a proselytizing faded, but the living essence of the Gospel is a proclamation, which is good news for us, modestly, we heralds.

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CIVIC ONLY THE STATE CAN SAVE THE CHRISTIANS OF THE EAST (I)

Interview with Khalil Samir, a Jesuit and an expert on Islam

Robert Cheaib

CITY 'OF ROME, Tuesday, October 19 2010 (ZENIT.org) .- The Christians in the Middle East are victims of systematic persecution, but their lives and their rights suffer discrimination similar to euthanasia which is dying a slow, little by little their ancient presence in the Middle East .

The Synod of Bishops has a crucial responsibility to propose a remedy to this phenomenon that the Chaldean archbishop of Kirkuk, Msgr. Louis Sako, was quick to call "the bleeding of Middle Eastern Christians."

In this interview with ZENIT, Father Samir Khalil, an expert in Islam and Middle Eastern history, offers a historical and religious context of the current situation in the region, analyzes the most pressing challenges and suggests some possible solutions.

Although not the only topic covered by the synod fathers, however, you notice that a great emphasis has been mostly geopolitical aspect of the Christian presence in the Middle East and in particular their relationship with the ' Islam. Is this really the most important and decisive for their existence and permanence in the Middle East?

Samir Khalil: There is no doubt that being a minority that does not exceed 10% of the population of the Middle East - while the vast majority are Muslim - our very existence depends on the goodwill of this majority, especially since Islam is conceived as a state and religion. And since more than 30 years the majority of Middle Eastern states have adopted an approach to reality Islamist state, where religion decide all the details of daily life, social and political life, it is obvious that under these conditions our situation depends on a will of the Muslims and the Islamic system. No wonder, then, if the question has occupied a very important as you rightly note.

She is of Egyptian origin, but lives in Lebanon, and being an expert of Islam is often in direct contact with Muslims. How would you describe your relationship with them?

Samir Khalil: I suffered a distinction between Muslims and the Islamic system individually, simply because the Muslims can be individually set up a wonderful dialogue and religious and intercultural dialogue.

Let me tell an anecdote to confirm what I say, last night I was contacted on skype a Sunni Muslim in the north of Lebanon, met by chance on a plane a month ago. Our dialogue has focused on the Trinity and prayer. During the conversation he told me: "Doctor, I would like to introduce you to my wife." In the East, this gesture means you are now part of the family. Then he took the individual Muslim - paradoxically - is much closer to our Eastern Christians of a European citizen. There is a sense of religion that unites us and unites us. But if we talk about Islam, the discourse changed radically because it is a political project based on religion. As Eastern Christians, we want to be treated merely as citizens with a Constitution that transcends all religions. But in most cases in our countries the constitution is based largely - if not totally - on Islamic law. And this is our problem. Apart from a few cases such as Lebanon, the Member also constitutionally secular, as in the case of Tunisia, Syria or Turkey, are culturally Islamic countries and give priority to citizens of Muslim religion.

The Islamic revival is a very complex phenomenon which has several origins: the current ressourcement as Wahhabism, the antagonist of the West presented in reading half of the twentieth century by such figures as Sayyed Kotb, founder of the Muslim Brotherhood, the various cultural biases that erroneously equate the West and Christianity, seen as the latest American wars crusades against Islam, the major Western bias in the Israeli-Palestinian conflict. But what do you think pin quest'esponenziale development of political Islam and Islamic fundamentalism?

Samir Khalil: On one hand there is a wave Islamist who was born in the early seventies. Since 1973 is an economic phenomenon occurred following the war between Israel and Arab countries, which has seen oil prices quadruple in a few months. So the oil countries suddenly found themselves with a mountain of petrodollars. Saudi Arabia, not knowing what to make of this immense fortune he has spent a large part in the construction of mosques and Islamic schools. Saudi Arabia has financed the Muslim Brotherhood in Egypt and their project was clear: the Islamisation of Egyptian society because he was not Muslim enough. He then did the same thing in every country in the Middle East. So in the early eighties, the Muslim Brotherhood have become so numerous as to be regarded as a threat to Syria and Syrian President Hafiz al-Asad has subdued them by force.

Indonesia, a couple of decades ago, it was considered a paradise of religious freedom in a Muslim country, many priests were former converts from Islam. Now this is a phenomenon impossible. The same in Nigeria over the last decade the number of provinces that apply Islamic law has increased from 4 to 12. Europe, with about 5% of Muslims already feel invaded and threatened. So cancel the German Chancellor Angela Merkel has warned a few days ago announcing the failure of the integration model, because they are the ones who did not wish to integrate. And why not integrate? Because they have a religious project, while the states where they live have non-religious national projects.

Faced with this very complex and critical situation, what did the Synod of Bishops and what will you do?

Samir Khalil: We Christians of the East live in the midst of this ongoing phenomenon , where Islam earns foot day after day, to the point that the Arab League the first argument is always this: how to deal with Islamism. And the Synod is devoting special attention to the relationship with Islam. The sessions of the Synod is wondering why people leave their homeland, the cradle of Christianity. In the Arab world there is no persecution against Christians, but there is discrimination. Christians are not treated equally with Muslims. Muslims are the recipients of more ordinary citizens. The other, constitutionally, they are citizens, but in practice the laws - as made from the Islamic system - not the Christians in a disadvantaged condition. Furthermore, freedom of conscience does not exist, there is only the tolerance bear is that the Christian remains in Muslim lands, but with many limitations. You can not, however, leave Islam for another religion. All these situations have been the focus of attention in the last days of the Synod Fathers.

Diagnosis touches offer several causes of suffering for Christians of the East, but then the question arises: is there a way out, or are only proposals and resolutions will be only as a utopia and prognosis ?

Samir Khalil: There is only one way out, to point to some shared concepts, such as "citizenship" or "belonging Arab ", both recognized by most Muslims. The movements that promoted these values \u200b\u200bin the early twentieth century were so successful because it brought with it a new breath of calling out of the tribal vision, but recently this view has been dropped and replaced by the concept of 'Umma [The Nation ] Islam. During the presidency of Nasser, until the mid-'70s, the concept was Umma al-Arabiyya [the Arab nation], but since the mid-70s then prevailed in the concept of 'Umma to -Islamiyya [Islamic nation], which leaves no room for non-Muslims. The solution is to try to bring Muslims and Christians, a modern concept of state, not only politically but also culturally.

The proposal is effective but somewhat impractical in the cultural landscape of the East. As can be done to make possible it done?

Samir Khalil: Right here takes over the proposal of the Synod for the Middle East is not to make a Christian project, let alone a draft of the Christians or Christians, because we think so as if we were a minority that seeks to protect . We are not trying to protect us, but what we say also reflects the word of many Muslims who recognize that as we the Arab nation is suffering badly because of a defaillance exercise of democracy in the distribution of wealth and the establishment of social justice and the rule of law, reform the health system. Islam is very sensitive to these dimensions. Freedom of conscience and expression is desired by many, and not because people want to move away from Islam, but because he wants to live Islam in a more personal way. In the Islamic world there is a sense of modernity and freedom that does not dare to manifest. A Christian can write criticizing his patriarch or bishop, but it is difficult for a Muslim to do so. Not because anyone in particular barred from doing so, but because the culture itself would prevent that. The imam are ulema [the scholars] and their knowledge is not discussed. And I repeat that with these proposals is not to make Muslims less Muslim or Christian, but Christians not to say that faith is a personal matter, although it has its social dimension, and everyone should live their faith as he is inspired by God

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La Canna Divine (notes)

Lesson Three: The Divine Rod

Opening Prayer:

What is man, if you do not visit him? Therefore do not forget the weak. Remember, O Lord, you made me weak, that you formed me from dust. How can I stand, if you do not constantly look upon me to reshape this clay, so that my strength emanates from your face? When you hide your face, all things are less "(Psalm 103.29). Turn to me and watch me because your eyes are fire, burning my sin cleanse me and lights me up by shining the brightness of your image imprinted in me. (Prayer of St. Ambrose, as amended by me).

the first chapter of Genesis - the priestly tradition - the creation of the universe shows us that man is the crown, the second chapter of Genesis - Yahwist traditional - will immediately focus on 'man, in his summing up the meaning and purpose of creation. The second chapter summarizes the work of creation in the previous two and a half verses: "When the Lord God made the earth and sky, no bush country on earth, no herb of the field was checked - for the Lord God had not caused it to rain on earth and no one to till the soil and the water was rising from the earth channels to irrigate the whole land "(Gen 2.4 b-6).

We can say that the first chapter paints a picture of the relationship between God and the cosmos in general, urging the man to relate to it through the eyes of God and the benevolent gaze of God, while the second chapter paints a picture of the specific relationship God has with man, has the special care that puts God in creating man.

the Earth with the divine breath

If the first chapter represents the work of creation as word of God, the second chapter with a more coarse language, is God's work as a make: God made man - and literally the Earth : hā'āḏām - from the earth hā'ăḏāmâ . Only later, the generic name with the definite article become a name own without the definite article (Gen 4:25). But the specific human, which is not said of other animals or other creatures is that God "breathed into his nostrils the breath of life." The second text of Genesis means that the first human dignity, man into his nostrils the breath of the divine, a spark of life different from animal life.

Who is right, anthropology biblical ol'antropologia New Age?

Biblical anthropology is very real and very sober, but do not overdo it exalts man, and already in verse 7 have a description of the two symbolic resources from which flows the human: the earth and sky. There is no dualism, but there is not an abuse of a component on the other. Man is earth, but it has a divine breath, and vice versa, and the wisdom to know is composed of two components, designed not in their materiality but in their trends. This vision expresses a sober Blaise Pascal's aphorism that is descriptive and admonish the same time, he says: "Man is not neither angel nor beast, but the paradox is that when it claims to do the angel becomes a beast. " Hence the title of this lesson: the rod of God. In fact, the same man as Pascal calls "thinking reed", is barrel to symbolize its fragile nature, but Pascal is thinking, and this awareness of their fragility is a strong man. The man known to be fragile, knows he is mortal, and this knowledge is a treasure that lifts him above other creatures. Similarly, in the Bible, man is realistically painted creature in its fragility, and its creative capacity.

In this biblical vision is very different from the teachings of Eastern religions, and especially the teachings of the New Age. The man is a divine spark and that's it: the Bible, man has a divine breath (ruah) but also has a component that pulls it already, it weighs in realizing the aspirations of his spirit. This fight is nicely expressed in the Saint Paul: "I can not even understand what I do: it does not do what I want, but what I hate [...] there is in me the desire for good, but not the ability to implement it, because I do not do the good I want, but the evil I do not want "(Rom 7,15.18-19). This is not the expression a Christian pessimism ignores the potential of humanity, but the realism is that looking at the picture of man as an individual, as humanity, and sees how well we can do, and how much desire to do good and at the same time, how evil we are capable of doing. American comedian says in his show: "If you see that all is well in the world, maybe we should call that the technician to adjust your TV."

I got to meet a man very famous in France, his name is Joseph Marie Verlinde. A very charming and intelligent character. At the age of 24 years holds a Ph.D. in nuclear sciences. It lives in first person '68 with all its upheavals. During this period not only abandoned the study, but also Christianity and became a disciple of a famous Indian guru, touring the world with him, settling in India, such as Monaco. After years of Hindu life, he meets one day a Christian who visited him in India. Will know after the reaction of this Christian who is distressed during his visit to see this young man who was baptized in the name of Jesus, and has failed to exploit the knowledge of God who. Will also know that Christians have felt the need to kneel with his head down to the ground to pray for him, and not to hurt the sensibilities of the Hindus, did not find another place to do it in the bathroom ... it is a fact that after this meeting Verlinde begins to question all the teaching he received from his Guru. In fact, his life, despite so much research and asceticism, does not reflect the glory and the promise that the Hindus. With time - and it is always difficult to tell the story intimate and secret soul - he comes to understand his need to be saved from their poverty, while his inability to be the savior of himself. It's where you open the breach to faith in Christ ... Now is Verlinde Monaco and has a strong Catholic teaching on Christian prayer and the dangers of Eastern religions.

Man: an animal called to be God

We now turn to a verse that we have neglected in the first chapter: "Let us make man in our image, after our likeness" (Gen 1:26). The interpretation of this verse has a long history. I start with an objection that I read many years ago a Muslim commentator on a Christian forum online. The author of the comment, taking the letter and the word indiscriminately said, "here's fallacciano of the Christian Bible, speak of man as image of God, as if God could have an image. "

If our friend had the patience and above all the lack of prejudice to know a little about 'the Bible, he would see that the Bible is a staunch defender of the transcendence of God, and that in many passages of Bible are harsh criticism and decisive rejection of idolatry, and the temptation to identify God with any image or form created. But we go beyond ...

What is in the image and likeness of God? The beauty of the allusive language of Genesis is that it opens a wide range of interpretations, some good some not, depending on the "consequential" in the spirit of Scripture and what is called regula fidei, the body of Christian teaching handed down through the centuries. Some Fathers of the Church see in the image of God in creation spirituality of man, the other its rationality, the other his freedom, other interpretations are linked straight to the continuation of the verse: the man in the image of God, is lord of creation , dominates the establishment, not a despotism by domain, but with the authoritative kindness with which God is related to the world.

One of the most interesting interpretation we see in reading the summary of the Fathers made by an Orthodox theologian named Vladimir Loosky which states: "The human person can not truly be" image "or" image ", could not manifest God , transcendent nature that it "enipostatizza [impersonalizza], if he had the option of assimilation to God."

What Loosky says is that man is the image of God only if he can become like God and assimilated to God, mystically joined to God, if you divine. A strong word, almost shocking St. Basil, saying: man is an animal that received the call to become God may hurt our feelings feel called animals, but two things mitigate the shock: first, most would agree that the definition of Aristotle, who defines man as "zoon politikon " political animal. And second, to think that 'animal', after all, is what the "soul". Biblical anthropology is in fact uniform (there is the Platonic dualism between soul and body = bad = good). The man is the biblical one, consisting of a trinity of sources confluent (technically called anthropological trichotomy): Beser meat (in Hebrew there is no concept of the body), soul nefesh, and spirit ruah . It is the latter that distinguishes man from other creatures, this breath that God gives to the biblical text

"Let us make" man, we Who?

The word "face" in the plural, has given rise to many interpretations in history, some have interpreted as the plural maestatis, others said that God was speaking simplistically with the angels, others that it was pagan polytheism compound (a hypothesis which seems implausible), but there are two interesting interpretations, and tonight I will talk about one of them, specifically omitting the second interpretation to the next week: to say we do - according to this interpretation - God speaks to man himself! God can not make man a real human being without the man, because man is not a fabric is a homo viator, man is in the process of humanization, is a man in the making, is a man on the move ... the man is a process beginning with the creation of man, just as it is a process that begins with the birth but continues throughout life. God can do the man only if man contributes to this by creating a free and liberating. And this is another aspect of existentialism is very biblical and current reality.

"from image to likeness

Back to our verse: For some fathers the image and similarity are not two synonyms that the biblical author has a preference, but there are two distinct realities, the first is the starting point, the gift ( tselem literally means "copy", "reproduction") and second is the arrival point, the conquest and task. Man is created in God's image, able to be deified, to become God, to become - with the grace of God - God, become God .. but must "take" to complete the "face" of God says elsewhere Loosky the aforementioned "Man created in the image is person, capable of manifesting God to the extent that its nature is penetrated through the deifying. The transition from image to likeness is a step in the Grace of God to what God is by nature. The greatest work of creation is itself a wonder we become divine. Man is a creature creator, and the greatest creation, that man can achieve is co-created according to the likeness of God

And what is the deepest nature of God? St. John tells us in a verse that Father Emiliano Tardiff said that if you were to burn all the Bible and if he were to lose all tracks enough to summarize all that verse: "God is love" (1 Jn 4:16).

And here we arrive at an interpretation given by Irenaeus, and that is not arbitrary but deeply rooted in the theology of Saint Paul. Irenaeus says that the Trinity in an intimate dialogue creates man in the image of Christ which is according to Pauline theology the perfect image of God

He says in the hymn of Christ's original Letter to the Ephesians:

" He is the image of the invisible God,

the firstborn of every creature;

because through him

were created all things,

those in heaven and on earth,

visible and invisible

Thrones, Dominions,

principalities or powers.

All things are created

through him and for him.

He is before all things

and all in Him "(Colossians 1.15 to 17).

God created man in the image of Christ to be more specific, model man looking to Christ's humanity, so that the second Adam is older and the principle of "First Adam 'all the way to reach women is the similarity and assimilation to Christ, to have 'The same sentiments of Christ Jesus. "

image and likeness are the two coordinates in which we live the fate of a man's personal fate punctuated by what Jesus called the greatest commandment: "Thou shalt love the Lord your God with all heart and with all your soul and with all thy mind, "And the second commandment is like it: 'Love your neighbor as yourself" (cf. Mt 22:37-40).

NB: We're not done with the interpretation of the verse (there is a particular interpretation that expressly left to the next lesson inherent in the relationship between man and woman). So even we do not have interpreted the verse of Genesis 1:27 which is connected to the same theme just mentioned. The same thing applies to the creation of the woman in chapter II. All this material will be the next lesson

another consideration remains to be done on the tree of life, and the tree of knowledge of good and evil ... which will be discussed at the next class ( after the next)!

Sauce Accompaniment For Salmon

The Cane Corso Biblical Divine

This file contains the third lesson of the course on the Book of Genesis ... and is in particular to the interpretation of the verse "Let us make man in our image and likeness" and the first part of the second chapter. Enjoy. We welcome comments and enrichment ... :)

To download the file click here

Wisdom Tooth Extraction Week After Sore Gums

Do you have a Pygmalion? The underdog hero

Good question, as if it were possible to find one today! But they are all engaged, on arciconcentrati itself and then those who want to bet on who is going in? Only stories today we have people like Pygmalion.

Pygmalion, king of Cyprus, was also a great sculptor and modeled after a girl as beautiful as the sun, he fell in love. The goddess Aphrodite was so struck by the love that was the sculptor for the statue, which gave birth to the girl of marble. Pygmalion and Galatea was so united in marriage.

mythological This episode we need to understand how a person's attention to us, can do about it flourish and give us the strength to capitalize on our quality, and what miracles can do.

To be a Pygmalion must be devoid of any malice, jealousy, envy, rivalry, a person beyond reproach ethically, since the function of Pygmalion is to discover what is not visible to everyone. It is not enough to take care of the person seeking to transform, you must also believe in her esteem. It 'so important and enhances the role of Pygmalion that exists in educational and psychological, the "Pygmalion Effect". It 's a technique in which you try to bring others to be what we see in him. Experiments have been undertaken to this effect with surprising results, especially in schools, where, instilling trust and respect to people with poor performance, you get very good results. The effect is also used in the negative when, wanting to belittle a person, we believe that a nobody, until you hear this.

other hand, the Pygmalion gives his view, much to sculpt the person in his mind. A talent scout is a true artist equipped with all possible means to maximize the person in front of him and in which ciecamente.Il believe its main contribution is to believe in what he does and therefore in what he creates.

E 'Needless to say, I can not see around, everyone who works in this way they do with the hidden purpose, personal and not with the vocation to find talent. You end up in a jungle where the strongest wins which should not be necessarily the best, but simply those who have had more luck. The Pygmalion knows how to find these opportunities and not leave to chance.

make me laugh all those people who look down from the pulpit with their snobbish to say "I'm here and nobody moves" to want to close a circle. I read around in this regard, what is really unprecedented and often say they are with a poker face without equal.

Culture is not even a club for the lucky few, but a world where people circulate knowledge. I am reminded of my second grade teacher who discovered my predisposition to painting and study. I took it home her, I gave her private lessons, introduced me to a painter and led me to make a college life for a while 'until the artist is not scanned my sketch and painting, a true opinion about my skills art. I'll never stop thanking you, was an angel who has seen me in that capacity were highlighted. We met with colleagues and for me it was just my teacher and when I presented, you are returned to the time spent together between brushes and paint brushes and teaching lessons in the afternoon. He invested in me time and enthusiasm, without compensation, nor gain only for my own good and without her I would not have known so much about me.

You feel in a state of grace, when someone takes care of us and for our own good. I admire those people who, with their wealth of knowledge and the strong position they occupy, have a habit of making room and add the other side, not close in their individualism. Pygmalion is the one who bet on us and makes our cocoon into a butterfly.

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