Sentire da cristiani. La dimensione affettiva della fede (Italian Edition)

Speranze e glorie; Le tre capitali: Torino, Firenze, Roma by Edmondo De Amicis

---

The war is creating PTSD among youth. We need church to be a place of family, of human relationships. For the sake of brevity, I will highlight seven themes from an extremely wide-ranging conversation. First, there was a strong consensus in our group that the document should commence, not with sociological analysis, but rather with a Biblical icon that would serve as a leitmotif for the entire statement.

Further, the image of the disciples—still fascinated by the Lord and yet wandering in the wrong direction—aptly describes the condition of many of the young today. Secondly, there was a strong sense in the group that the opening section of the IL was too negative in tone, focusing excessively on the dangers and challenges that young people face, especially in regard to the faith. We wondered whether a greater stress might be placed on the many examples of young people who are joyfully living out their Catholicism, despite the difficulties of this cultural moment.

The suggestion was made that the still massively successful World Youth Days, inaugurated by St. Pope John Paul II, are one of the principal signs of this positive engagement of young people. A third theme, brought up by many in our group, is that the text of the IL remains, in many ways, too Western in focus and tone. More specifically, it overlooks the situation of young people in those parts of the world where Christians suffer active persecution and are, quite literally, fighting for their lives.

And it fails to take into account the struggles of those in many third world countries where economic and medical assistance from wealthier nations is frequently tied to an acquiescence to Western moral values in regard to sexuality and marriage. This ideological colonization, as Pope Francis has rightly characterized it, especially harms the young.

Also, contemporary advertising, which teaches people to be dissatisfied with the goods that they have, contributes mightily to the throwaway culture so decried by Pope Francis. This dynamic is especially destructive in poorer countries. A fourth motif from the IL that found particular resonance with our group was that of spiritual paternity and maternity. Many thought that this image lyrically expresses what young people want and expect from the Church.

They desire mentors, guides, spiritual friends willing to walk with them. Especially at a time, at least in the West, when the family is in crisis, this trusting relationship between young people and mothers and fathers in the spiritual order is of crucial importance. One of the African members of our community reminded us that in many African languages, there are no words for cousin or uncle or aunt, since everyone in the family is considered brother and sister. This same sort of unity and connectedness ought to mark the life of the Church.

Fifthly, we focused on the prevalence and influence of the digital culture. We would like first to make the stylistic observation that the digital reality is discussed, here and there, in many sections of the first part. It might be wise to bring all of it under one heading. In terms of content, there was a universal consensus that the social media produces both light and shadow in the lives of young people and that the IL was correct to point this out.

Two particular observations of our group are especially useful here. Just as many immigrants feel uprooted from their spiritual homes, so many young people in the West can experience the same kind of rootlessness, even while remaining physically in place. Sixthly, we spent a good deal of time discussing the sex abuse crisis in the Church, especially regarding its effect on the evangelization of the young. As is obvious to everyone, this scandal has undermined the work of the Church in practically every way, precisely because it has compromised our credibility.

A Church that cannot be trusted is simply incapable of reaching out to young people in an effective way. Though some members of our discussion group felt that this matter should be addressed at the very beginning of the document, the consensus was that it ought to remain in paragraph sixty-six, but also be considerably expanded. For instance, even as we acknowledge our sorrow and guilt in this regard, mention should be made of the very positive and effective steps the Church has taken since to address this matter concretely.

Many expressed the concern that the terminology of the IL in this area was too marked by contemporary psychological categories. Seventhly and finally, we had a particularly energetic discussion around the complex issue of the play between listening and teaching in the life of the Church. Others insisted that the stress on listening and relationality is indispensable in the measure that no doctrine, however beautiful and true, will be accepted unless it comes from a trustworthy source.

One member observed that the maternity of the Church is a helpful image in this regard, provided that we remember that the manner in which a mother teaches her infant child is radically different from the manner in which she teaches her adult child. One of our elders in the group insisted that we move away from any antagonistic construal of the relationship between listening and teaching, as if the two are in tension or competition. Rather, he insisted, they are mutually implicative moments in any constructive conversation. An observation that especially caught the attention of our group was that, in speaking of a Church that listens to young people, the IL inadvertently positions the young as somehow outside the Church.

We must always remember that they are listened to, precisely as members of the Mystical Body. By way of conclusion, I might mention that, alongside of the Biblical narrative of the disciples on the road to Emmaus, the image of the restless heart proposed long ago by St. Augustine still sings to young people today.

We could use this as another leitmotif throughout the document. C'est dire qu'il est urgent de sortir de toutes sortes d'enfermements ou de bulles.

innocube usb pico projector driver zip, The debts of Spain

Wir sehen und betonen, dass im Pontifikat von Papst Franziskus zwei Begriffe immer wiederkehren: Einstiegsalter in das Betrachten harter Pornographie und Gewalt bei Jungen ist durchschnittlich 11 Jahre. Was meinen wir etwa, wenn wir vom Menschen als Person sprechen oder von gelingendem Menschsein? Was ist eigentlich Freiheit? Und wie verhalten wir uns dazu? Das wollen wir ihnen auch nicht nehmen.

Recogemos algunas de las impresiones expresadas:. Y no debemos perder la sensibilidad: No esperan demasiado de ella y no terminamos de encontrar los caminos para acabar con ese distanciamiento. Pero sin olvidar que el hijo es responsabilidad del padre y de la madre. Ellos son parte de ella; constituyen la Iglesia. Esto puede ser iluminado con E: Esto nos exige una gran creatividad. Tanto en el tiempo pasado como en el actual encontramos valores y antivalores. Con respecto al 13 se pide que se presente un Modo que exponga lo mismo pero, en un tono positivo y explique que se necesitan puntos de referencia para vivir esas relaciones.

En el 14 se hicieron las siguientes observaciones: Esta idea se vuelve a recalcar cuando se comenta el Hablamos en general y no de casos particulares. La Iglesia suple a todos los niveles lo que el Estado no hace a pesar de ser su responsabilidad. El trabajo dignifica pero, a veces, es simplemente un medio para sobrevivir. Estoy hay que rescatarlo. El trabajo dignifica pero, muchas veces es simplemente un medio para sobrevivir.

Hay que matizar algunas afirmaciones. No nos auto castiguemos. A esto hay algunos Padres sinodales que no se encuentran de acuerdo pues, es una palabra muy conocida en los ambientes eclesiales.

Relazioni dei Circoli minori. I parte

Sin embargo, otros sinodales opinaron que la palabra apropiada es liderazgo. El 35 se percibe muy euro centrista o eurooccidental. En el 41 al final encontramos una frase muy dura: En ese mismo 49 se pide poner al final que el suicidio se da por falta de salud mental o salud emocional. Este es un tema complejo que debe aclararse.

Prima di presentare quattro punti nodali, premetto due notazioni generali. La prima notazione riguarda i testi conclusivi del Sinodo. La prima prevede un insieme di proposizioni da presentare al Papa in vista della redazione di una eventuale Esortazione post-sinodale; la seconda prevede la redazione di un testo organico da parte dai Padri sinodali stessi. Per quel che concerne il contenuto sono emersi quattro punti focali. Per stare in loro compagnia, percorre la stessa strada.

Accetta il loro invito a fermarsi presso di loro al calar della sera: Essi, sia in famiglia sia fuori, non sono stati testimoni credibili della bellezza del messaggio evangelico. Abbracciare la carne scartata dei giovani ridona energia e vita a tutta la Chiesa. Il testimone deve essere riflesso, freccia verso il Mistero santo, sacramento vivente.

Se si ha a volte la percezione di camminare nella notte, sono non di meno tanti i segnali di aurora, che incoraggiano la fiducia e la speranza. Va tenuta presente comunque la differenza fra giovani feriti nella mancanza di speranza, come non di rado avviene nel mondo occidentale, e giovani mossi da grandi desideri e attese di un migliore futuro, come spesso sono quelli del resto del mondo. Circa il rapporto fra giovani, fedi e religioni nn.

Molto toccanti le esperienze relative ai Paesi che si sono liberati non da molto tempo da regimi comunisti o da situazioni di guerra. Ravasi, ha evidenziato le differenti conoscenze e valutazioni con cui i Vescovi sono approdati al Sinodo sui giovani. Complessivamente si sono affinate alcune attenzioni di fondo, maturate nel clima spirituale e pastorale dei due precedenti sinodi sulla famiglia. Un tale messaggio dovrebbe rivolgersi ai destinatari cattolici e nello stesso tempo tenere insieme con fiducia i non cattolici, i non cristiani e i non credenti. In particolare, le famiglie con persone diversabili in casa.

La pedagogia del silenzio deve ispirare la pastorale ma anche le proposte abitative familiari e comunitarie. Diante disso, sublinhou-se o grande empenho de muitas delas a esse respeito. Relatio — Circulus Anglicus A. Relatio — Circulus Anglicus B. Relatio — Circulus Anglicus C. Relatio — Circulus Anglicus D. Relatio — Circulus Gallicus A. Relatio — Circulus Gallicus B. Relatio — Circulus Gallicus C. Relatio — Circulus Germanicus. Relatio — Circulus Hispanicus A.

Relatio — Circulus Hispanicus B. Relatio - Circulus Italicus A. Relatio — Circulus Italicus B. Relatio — Circulus Italicus C. Relatio — Circulus Lusitanus. Pubblichiamo di seguito i testi delle Relazioni dei 14 Circoli minori: English] Relatio — Circulus Anglicus B Interaction with the Youth of the World Our small group, aware that the final document from the Synod is directed to the pope, considered how the Synod might want to present itself to young people.

This is in addition to the important communication currently underway. We propose a two-element solution. We picture a simple, direct, honest message that would contain elements such as: Apostolic Exhortation Further, we hope that the Holy Father will again take the opportunity to write an Apostolic Exhortation which takes into account the experience of the Synod.

The Text Our proposals have largely centred around enriching the reality presented in the text and occasionally providing some balance.

SOCIOLOGIA

Some of the discussions with more energy in them were around: The role young people already play as protagonists Youth are already involved in ecumenism and interreligious dialogue by the way they live, study, play, pray and work with and beside others. The many ways in which family acts and is formed In many cases and places, the family is still very much the domestic Church as well as a sociological or biological reality. The faith and thirst for deeper faith that many young people do have The Instrumentum Laboris captures well the reality that there are many young people who are distanced from the Church and also from relationship with God.

This is a whole area to address. Families The kind of families they have been brought up in is very important. The families in the Western world are shrinking in terms of natality. Need to focus on motherhood, fatherhood, spending time generously with their kids. One important challenge we face: In some societies it is quite high. Lack of knowledge of motherhood or fatherhood what it means. This makes many challenges for young people as they grow older.

Is this in the document? Family ministry is a challenging area for us to engage in. Parents want to make money to support their kids.

XV ASSEMBLEA GENERALE ORDINARIA DEL SINODO DEI VESCOVI (3-28 ottobre)

If we tell them to stay at home more, our words not be well received. Young person agrees in centrality of family, but we need a village to raise a child. If we can create communities that support families, then families can do better job of provide good lives for their children. The Church has to be a family. We have a tendency in developed countries to make church just mass for 1 hour on the weekend. Our communities must be sharing communities. Even material sharing, like in the Acts of the Apostles. Small basic communities are an opportunity for this mutual sharing of material and spiritual concerns.

There are a number of initiatives that create small groups, such as Neo-catechumenal Way. We have a lot to learn from immigrant communities speaking a bishop from USA. The term "diffused" is to be understood in at least a double sense. First of all, it is diffused in that it comprises vast sections of the Italian population and goes beyond the simple limits of church religion; sometimes in fact it is in open contrast with church religion on religious motivation cf.

Besides, it has become widespread, since it has been shown to be a historical and cultural result of the almost bi-millennial presence of the Catholic institution in Italy and of its socializing and legitimizing action. The premises for the present "diffused religion" have been laid down in the course of centuries. In reality, it is both diffused in and diffused by. First of all, it is still valid to claim that diffused religion concerns broad strata of the Italian population. More than one study has established this conviction over time, and it has been enriched gradually by new variations on the theme, without distortion.

In itself church religion too should also be basic to the origin of diffused religion itself. However, for reasons of exposition and to avoid misunderstandings it is preferable to regard it as a category by itself , to be deconstructed if required on the basis of attitudinal and behavioral differences of the subjects interviewed usually grouped together according to stratification derived from cluster analysis. Moreover as regard diffused religion's diversification as compared to institutional Catholic religion, this should be stressed from a sociological point of view so as to determine the differences between orthodox and heterodox modes in relation to the official Catholic model.

However, the most relevant aspect is still the strong historico-geographical - and thus cultural - rootedness of the religion most practiced in Italy. It is precisely the strength of tradition, the practice of habit, the family and community involvement which make membership of the prevalent religion compelling and almost insurmountable. Where socialization does not arrive within the family home, pastoral and evangelizing activity carried out in a capillary way in the area by priests and their lay parish workers moves in.

In fact, Catholicism is diffused in every part of the country by means of a church structure well-equipped over time and particularly able to draw on its quite effective know-how. The best proof of this effectiveness is provided by the easy proselytism effected by other religious groups and movements which have disembarked in Italy, particularly the Christian ones, though not only these.

Another piece of evidence can be found in ethical and, especially in the past, political inclinations. These characteristics of diffused religion make it a non-autocratic experience, open to other options, careless of the theologico-doctrinal boundaries between manifold confessional memberships. The subjects of diffused religion are little inclined to join battle in the name of their ideal referents - but nor do they contest others over viewpoints that cannot always be shared.

In a broad sense, its presence is clearly visible in forms which are not as evident as church religion, but which are not totally invalidated. This visibility may appear somehow intermittent" Cipriani Thus diffused religion also runs the risk of being classified as an "invisible religion" sui generis, though in reality it manifests that peculiarity of partly relating to church religion by way of participation in liturgical practices and religious rites, and partly to a "semi-membership" or even non-membership in its most peripheral forms, almost bordering on total absence of socio-religious indicators.

In this way, however, it reaches degrees of freedom which the concentrated and centralized pattern of church religion would not favor" Cipriani We might even speak of diffused religion as a perverse effect of the dominant religious system which thus generates what is different from itself, even though in continuity with it.

The greater freedom in putting ourselves outside the church permits spaces for action otherwise prohibited. In short, there is no clear opposition, nor yet a clear linkage of diffused religion to church religion. This diffusiveness broadens foreseeably into complex and multiple options especially political options: Meanwhile, original religious contents diminish and lose their intensity, they disperse, they mingle, they are integrated in new syntheses.

Consequently, this expansion also causes a certain lack of positive reactions with respect to the center of propulsion, either because of increased separateness or because of a weakening of the basic ideological nucleus. It is thus a "passive" religion which may become active again in specific circumstances.

Rather than the dynamics of accelerated religious transformation, this provokes a certain stagnation. Even within the prevailing passivity, the underlying echo remains persistent and pervasive, it penetrates large groups of persons. At this stage "diffused religion" appears rather under false pretences: Thus re-emerges the link with processes of socialization. It remains, however, to be seen if the future generations will maintain such a religious form which becomes more and more socially diluted to the extent of losing all influence on politics" Cipriani Despite its pervasion, diffused religion is not present in every case and every context.

Indeed, it cannot easily be catalogued using homogeneous indicators. Usually, cluster analysis outlines three levels of diffused religion: If we look particularly at political placement, the whole ideological-party spectrum has its followers distributed among the three large areas of diffused religion.

The member of these classes of diffused religion prefers solutions running from the right to the extreme left, thus excluding the extreme right, as is shown by a study carried out in Rome in Cipriani At the level of values, the area of strictly religious values seems to be narrowing, but there is an increase in the area of lay principles - lay but vaguely inspired by, or capable of drawing inspiration from, orthodox religious models. It thus seems that diffused religion is destined to remain inert, at the mercy of other confessions, though its greatest attraction lies in relation to ongoing socialization.

The problem of change within diffused religion itself had already been posed some years ago. In fact, "even for someone who has always kept his sociological interest in current events alive, it is not easy to disentangle the guiding threads of the social, political, and religious dynamics which have characterized Italy in the last two decades.

The fact is that one finds oneself in the present situation almost naturally, as though it had been expected, without even letting questions, doubts, or scientific curiosity about what has been happening to more than 50 million citizens, from the mids to the threshold of the s, break the surface" Cipriani The fact is that while the contents of diffused religion change almost imperceptibly, the sociological approach also mutates, hones its instruments of empirical research, digs deeper into reality and searches for verifications and falsifications of its guiding hypotheses.

Truth to tell, until the end of the s, strangely enough there were no scientific results available providing adequate reliability as products of serious, thorough and really representative studies at that statistical level in relation to the whole of Italy. It was thus in the wake of the questions raised by theorizing about diffused religion that a fruitful season of field research began - from the Sicilian study on "the religion of values" Cipriani to the major national research on "religiosity in Italy" Cesareo, Cipriani, Garelli, Lanzetti, Rovati and the most recent one, on an international level and with a comparison between Europe and the United States on "religious and moral pluralism", still awaiting publication.

Especially during the last decade it has been argued that relations between Catholic church and the Italian state, though not wholly disappeared as a strategic point for examining the inter-institutional political-religious link based on citizens' interest in problems of a legislative kind, are no longer a key test of the ability of the dominant religion to influence Italian political affairs. For the past, consider the diatribes of the '70s and '80s on divorce and abortion, not comparable to the current one on financing Catholic schools.

Once the major questions on the diplomatic plane had been regulated solemnly on February 18, and by law on 20 May, , which renewed the Concordat of between Italian state and the Vatican hierarchy, the "Catholic question" so-called seems to have lost its bite and its interest. The movement defined as Catholic contestation has also long ago shipped its oars and seems reduced now to a sporadic attempt at dissent as regards the Establishment - unless the Holy Year of provides new possibilities for a recovery of a critical kind, taking its lead from the jubilee program.

To some extent it is diffused religion itself which also represents a kind of functional substitute for divergence from the ecclesiastical structure. This differentiation appears through other ways of believing and practicing, even though the real base remains Catholic thanks to primary socialization in the initial phases of life. It should thus be stressed that " "diffused religion" refers to the characteristic conduct of believers who have received at least a Catholic education and who relate to it in a general sense.

In fact, it refers to citizens who appear to be less than completely obedient to the directives of the Catholic hierarchy but who, on the other hand, refuse to reject completely certain basic principles which form part of the set of values promoted by Catholicism" Cipriani The essential core of diffused religion is to be found precisely in this set of values which are the basis for the sharing of outlook and practices which bring together Catholics and non-Catholics, believers and non-believers, on the same terrain of social action.

In fact through this cultural mediation of shared values there runs a large part of decisions for enactment by social subjects. The ecclesiastical Establishment stays in the background, not intervening directly but in a mediated way, thanks, that is, to its prior socializing activity. There is no longer, if ever there was, a close adherence to orthodoxy and orthopractice as taught by the Catholic church, although the essential parameter remains Catholicism as the ideology determining perspective. It is precisely this which permits collaboration between the Italian state and the Catholic church without major disturbance and indeed with a formal, legitimated agreement which has now lasted over seventy years.

As Calvaruso and Abbruzzese In the immanent dimension of individual everyday existence, diffused religiosity, rather than bearing witness to the presence of a process of laicization in a religiously oriented society, seems to enhance the permanence of the sacred in the secularized society". Thus diffused religion appears as an antidote to the process of secularization of which at the same time it is an expression which is meaningful as a taking of distance from church religion. In fact "diffused religiosity is located in an intermediate area between a secular society in crisis and a resumption of the ecclesiastical administration of the sacred.

It remains too "lay" to accept the more specific elements of church doctrine and too much in need of meaning to survive in an epoch which is "without God and without prophets"" Calvaruso e Abbruzzese In particular "the variables in "diffused religion" are, by contrast, more changeable according to the syntheses which it produces from time to time. They are achieved on levels determined by the dialectic between the basic values of primary and secondary legitimation and the "different" ones which appear on the horizon in the long confrontation with other ideological perspectives.

The "new" value is internalized but almost never taken up in a wholly pure form or according to a formula that could totally replace the previous perspective. The new way of seeing reality, the different Weltanschauung, is, however, the result of the collision-encounter between what already exists and what is still in the process of becoming" Cipriani Diffused religion is thus quite dynamic in itself as regards its development despite the constancy of the chief frame of reference.

However, "diffused religion lacks the kind of clear-cut characteristics which would be visible in, for example, church attendance, but it works through long-range conditioning, which is due, above all, to mass religious socialization, and to which there is a corresponding kind of "mass loyalty" of a new type" Cipriani However, we can discover these links between the social and the religious, between implementation in the everyday and the context of origin by way of certain value indicators.

A particular example of this is provided by "a piece of empirical research conducted in Sicily by means of questionnairing a group of people selected by statistical sampling.

I giovani, la fede e il discernimento vocazionale

The results were compiled from the completed questionnaires of subjects, and the objective was to illuminate the concept of "diffused religion" as observed in the presence of common social values which tend to unify behavior and attitude deriving from both the religious and lay perspectives. Cluster analysis was used to identify six different groupings: The starting point for the research is the hypothesis that Catholicism as the dominant religion pervades many sectors of social life and maintains its influence over common values, despite the effect of increased distance between people and institutionalized religion.

This appears to refute the theory of secularization" Cipriani Here are the general data from the study Cipriani Religious church acritical On the basis of these results, we have argued that religion of values embraces the central categories of the above table. In particular the area that can be ascribed to the religion of values runs from the category defined as religious church critical to that described as religious distancing self from church critical, and thus includes both a part of church religion the less indulgent part and the whole gamut of diffused religion, along with all forms of critical religion.

Thus the framework of non-institutional religion appears much broader, being based on shared values which are represented essentially by choices acted upon to a maximum of four responses by those interviewed in terms of guiding principles of their life, commencing with education received up to eighteen:. Particularistic values Attachment to the family Universal values Honesty, probity As can easily be deduced from these percentages reflecting different value elements, it is reasonable to maintain that we are faced not only with a religion based on values largely shared since they have been diffused chiefly through primary and, later, secondary socialization, but these very values can be seen in themselves as a kind of religion.

This religion has lay, profane, secular threads. In essence, we have gone from a dominant church religion to a majoritarian diffused religion, and then to a religion compounded of values. As we shall attempt to show later, the conclusion is that religion can be defined as a mode of transmission and diffusion of values; indeed, that it performs especially this functional task and does so efficiently. Thus we resolve the polemic between substantive and functional definitions.

In the substantive sense the constituent elements of a religion are the values it teaches and propagates, whilst in the functional sense the task of religion, especially when it appears prevalently in a particular historico-geographical framework, is that of providing key linkage points for community life, social action, and the "rational choices" to be made in the light of established guidelines, and to be brought to life in everyday life and basic existential choices.

Content and function of religion Our reading of the Italian situation is largely applicable to those social realities where a specific religious confession is conspicuously present and active in the area, with a hegemonic position. Even if we admit that there has been a significant occlusion, this has only involved secondary, external and formal aspects, especially at the level of ritual. The decline in participation at official, preordained services has not thus meant the end of every resort to the sacred. The trajectory of religiosity is not set towards definitive extinction.

Simultaneously, secular impulses seem also to have exhausted their impetus. Their efficacy now affects only the less fundamental aspects of belief, which tends to remain in essence more or less stable. Between religiosity and secularization there seems to reign almost a tacit compromise. They are reinforced and weaken virtually in unison. Aspects steeped in religion continue or return to manifest themselves in secular reality, whilst in the reality of the church and of religious culture we see a progressive surrender to demands that are less orthodox from the viewpoint of the official model" Cipriani The case of Rome, described as the Holy City par excellence even though it is heavily secularized, is emblematic.

The world capital of Catholicism, the meeting-place of universal import for millions of pilgrims in the jubilee year, , manifests rather low levels of religious practice.

• Canada (Around the World in 80 Men Book 11)
• Flaming June: Donne oltre la tela (CONCEPTS Arte) (Italian Edition)
• Der Bischof als Vater der Armen: Otto von Bamberg (German Edition)
• For His Names Sake (Psalm 23 Mysteries Book 7)
• Ruminations: Selected Philosophical, Historical, and Ideological Papers, Volume I
• Sustainable Low-Carbon City Development in China (Directions in Development)
• Kenya the Beloved