Tuesday, October 20, 2009

Market Capitalization List

Jews favor hour of religious Islamic Orazio La Rocca in "La Repubblica" on 19 October

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The truth of Barbara Riccardo Chiaberge in "Il Sole 24 Ore" on October 18, 2009

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Monday, October 19, 2009

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fondazionedaje - AN APPLICATION TO SENATOR BINETTI P ACAT

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The baptism of a free church is not the owner of the sacraments of Alberto Melloni in Corriere del

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"Families do not abandon the elderly" by Gian Guido Old Faith

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tested in adversity George Montefoschi

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Thursday, October 15, 2009

How Many Ml Of Penicilin To Give A Dog

"Lega Church and anti-modern here who sows hatred for the different" interview with Gianni Vattimo to

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Wednesday, October 14, 2009

Can Orajel Be Used On The Penis

The Paradox of the Catholic

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questionable. but also to be discussed.

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Tuesday, October 6, 2009

Name Parts Of A Pirate Ship



6/10/2009

The Paradox of the Catholic
Gustavo Zagrebelsky - The Republic of


The existence in the galaxy of Catholic "Catholic Democrats" is in itself a demonstration of unresolved difficulties in the relationship between democracy and Catholicism. If there were no difficulties, the adjective specifiers would be superfluous. The fact that there are Catholics who are self-defined democratic means that yes, Catholicism is compatible with democracy, but also that democracy is not co-essential to Catholicism, because it also covers the anti-democracy. If we consider that the Catholic Democrats, for their own recognition in their world today are the minority, the worrying conclusion is that, by the majority, the rules of democracy, if accepted, they are not for membership, but for endurance or opportunities : if and until they are going better conveniences.

These statements may seem foolhardy, given the Catholic contribution to the liberation struggle, drawing up the constitution and participation in democratic life in the decades that are followed. But, precisely, the Catholic world is a galaxy where there is everything and that contribution to democracy, that nobody could deny or play down, it goes to the persistence of attitudes on the other gender, mental reservations and open contradictions. A rift has separated from the beginning, modern democracy and this break from the Catholic world, of course, is not completely healed. The applicant complains of "relativism" than "values" is only one complaint to date of the "rave" Democrats of the past (encyclical Diuturnum illud of 1881).

In the context of this distrust grows old testimony that Rosy Bindi, one of the most committed to defend the identity and the legacy of Catholic Democrats, made in a book-length interview with Giovanna Casadio ( What is Caesar , Laterza, pp. 144, € 10). It is an example of what Christian faith can make a contribution to ' democratic ethos. But it is also proof of the power that comes not - as sometimes erroneously says - from a citizen and a believer at the same time (as if democracy were to be necessarily an atheist or agnostic), but at the same time being a citizen and member of the Catholic Church, when it - so to speak - is at (in more or less stringent, it is always set) as an organization of obedience in temporal matters. They are not beliefs, religious or secular, to create difficulties. They, as lived in freedom and responsibility, not prevent democracy, even the rich. It is the dual membership of the democratic state and the Church as a disciplinary power, the root of the difficulty. Two loyalties can conflict, different duties may oppose. The citizen, to respect themselves, should deny the believer and the believer, not to contradict his confessional bond, should deny the citizen.

not true, in fact, that the two complement each other affiliations. The conflict lies in wait. Democracy requires openness to dialogue fruitful, that is not to pretend, in view of agreements and, where necessary, compromise. It requires, in a word, but lay non-dogmatic attitudes. Membership in the Church can instead create a dramatic situation of either-or: either in or out, or obedience, or betrayal and excommunication. Two logical that when we face radically, creating difficulties and suffering that can be resolved only with the capitulation of one party. The famous case, also mentioned in 'Interview , Alcide De Gasperi that resists political diktat of the Pope threatened to resign as president of the Council is proof. Pius XII was to withdraw, that is to surrender. Were it not so, the departure of De Gasperi, from the point of sight of his civic duties were not a demonstration of secularism, but in turn a capitulation to a clerical claim. Among his civic duties, there is indeed to leave his post if the church he rears.

Rosy Bindi's reflection touches on many issues, theory and practice of politics, and touches them in such a way as to show the potential for integration of Catholic democratic politics in common, beyond the fence confessional. It also shows the contribution to humanity, justice and solidarity with the effect that they can give a contribution which non-Catholics can not be indifferent. But this reflection does not hide the difficulties arising from political position that the Catholic Church has failed taking in recent years, with the progressive removal from the spirit of Vatican II. It's a setback, the consequences of which are reported in clear and stinging words, and explicit references to the policy of the CEI of Cardinal Ruini: "Unfortunately, lost historical memory and removed the foundations of the Constitution and the Second Vatican Council, we ended up in the contradiction instrument that is doing the right religion. There is a return to the past, we burned a century of history. " We can only add two things: that "blasphemous this use of faith" is not just the "right" and is often the warm gratitude of the Church hierarchy.

environments curial Catholics and atheists, denigrate this kind of considerations as trite lament about the "council betrayed." Not so. Instead, the timely registration of a strategy without first stiffening of disciplinary action against the faithful, often called the hierarchy even in electoral chances, and then arrangements of power between Church leaders and political leaders, where obedience given by Catholics the hierarchy becomes an instrument of pressure, if not blackmail, in relation to the civil authorities. All this is seen at work with "non possumus", the "difficult calls" the support or the withdrawal of support to this or that political party, this or that government, to influence their existence or survival. A Church that may well point out, before the people of its believers, its function of leading their souls in the world is to come, but for the meantime in the world that there is, it is a power structure (ie sin), which divides the soul and makes religion, used in those ways, a reason for conflict. Rosy Bindi

quotes a teaching of Pierre Claverie, the Dominican who was killed in 1996 in Algeria, because of its commitment to understanding between peoples, a teaching which holds the key to understanding how religious faith can be integrated in democracy, that is, a " good life for all: "There is only humanity and plural when we claim to possess the truth or speaking in the name of truth, we fall into totalitarianism and exclusion. No one owns the truth, everyone tries (...) gleaning in other cultures, other types of humanity, that others also have included, have tried in their journey towards the truth: I am a believer, I believe that there is a God, but do not pretend to have that God does not have God no one possesses the truth and I need the truth of others. "

This is the attitude of humility and at the same time, trust in human beings and their willingness to work together, which was the soul of the Council Vatican II, whose GS is the expression: the freedom of believers in D social together with men of good will, their responsibility before God and their brothers, the exclusion of recourse 'authority of the Church in support of their positions, ban that, similarly, could not involve the abstention of the Church by action binding the consciences of Catholics. The Catholic presence in human societies, was conceived as a yeast that works from, depending on the persuasiveness of the evidence that can come from the Christian life, lived with consistency. There is an image, in the encyclical Ecclesiam suam (1964) of Pope Paul VI expresses this idea well: the concentric circles in which it spreads the Christian witness, to reach all of humanity.

the teaching of the Council, that, legitimately, for believers is the truth becomes, to society as a whole, as an example, charity. It is the only way to put into place friendly. Instead, we are now seeing, in the teaching of Pope Benedict XVI, increasingly pronounced with the insistence on the truth together in combination to reason: the truth of the Church is the only true reason and that reason is universal. So, the truth of Catholic claims that not only believers but also unbelievers bend il ginocchio. Quest'audace operazione teologica si trasforma in una pretesa universalistica della Chiesa. I non credenti, per così dire, impenitenti, diventano nemici non solo della verità, ma anche della ragione. Un innegabile capovolgimento del Concilio.

In questo contesto si spiega l'invito che il papa Benedetto XVI rivolge ai non credenti affinché essi, per quanto privi di fede, si adattino ad agire veluti si Deus daretur , come se Dio (anche per loro) esistesse. Non sarebbe la fede a esigerlo, ma la ragione. A questo detto papale Bindi, nelle pagine finali, esprime la sua adesione. Questo è forse l'unico mio punto di dissenso, tra le tante cose che l'intervista ci dice e che testimoniano Author's about the search for ancient way of being, without contradiction, Christians and citizens together. Invitations to as if are unacceptable. To act as if God exists is a provocation against non-believers. They should contradict their conscience and follow not their right, but the truth as proclaimed by the Church. Mutual respect is not compatible with this kind of invitations.

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