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Candy Blog

As a new year begins (Greetings to all ^ ^), I decided to open my creative blog, a second Blog Candy.
Anyone who wants to participate can comment on the post here, meanwhile I'll let the press that a / a lucky / a win;)

Again best wishes to all and hope that 2010 is better than the 2009 XD

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IL S. CHRISTMAS THAT DOES NOT EXIST '

and with due respect ... ... .. In seven moves here as it can spoil the party

Mario Delpino



The Christmas party is so beautiful, so Christian, so special that it takes to ruin a lot of effort. But we must recognize that Christians, when they want to commit themselves seriously. Highlights some of these commitments:

Changing Names: Do not be called more \u0026lt;> but \u0026lt;>
Applauding teachers and children for the Christmas play put on stage some silly fairy tale to not offend non- Christians with the stories about the birth of Jesus
Teaching children to write the letter to Santa Claus with a string of costly and capricious requests, before the Child Jesus teach us to pray for the things that count. Spend time
decide where to go skiing than to make the confession of Christmas. Exaggerating
: overeating, drinking too much, spend too much, so you have a headache and a reluctance that prevents even to visit friends, the poor, to the cemetery.
find relief in a day to forget for the world's problems and the existence of the poor.
Remember to all except the celebrated: Christmas, itself, would be the birthday of Jesus


Christians are justified: \u0026lt;

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and with due respect ... ... .. In seven moves here as it can spoil the party

Mario Delpino



The Christmas party is so beautiful, so Christian, so special that it takes to ruin a lot of effort. But we must recognize that Christians, when they want to commit themselves seriously. Highlights some of these commitments:

Changing Names: no more be called \u0026lt;the holy \u0026lt;feste Natale>> but \u0026lt;\u0026lt;vacanze invernali>>
Applauding teachers and children for the Christmas play put scene in some silly fairy tale to not offend non-Christians with the stories on the birth of Jesus
Teaching children to write the letter to Santa Claus with a string of costly and capricious requests, before the Child Jesus teach us to pray for the things that count.
Devote time to decide where to go skiing than to make the confession of Christmas. Exaggerating
: overeating, drinking too much, spend too much, so you have a headache and a reluctance that prevents even to visit friends, the poor, to the cemetery.
find relief in a day to forget for the world's problems and the existence of the poor.
Remember to all except the celebrated: Christmas, itself, would be the birthday of Jesus


The Christians justify: \u0026lt;\u0026lt;What can you do? It 's the world that is so>>. But the prophet answered: \u0026lt;\u0026lt;And you where you live? The world is how we do go>>.



points 5-6-7 personally impressed me a lot ... ...



MOST 'WE WISH

OF CHRISTMAS JESUS'

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And the Word became flesh ...

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Start Year Change (Yet another)

No, lj layout this has nothing to do and even update the challenge (by the way, join the new ones, especially that Christmas * hopeful face *) but Thoughts on the seashore has changed its name and look * happy * jumps
From Thoughts on the seashore (title too long really) a. ..

Veiled Mirror
(a bridge Between reality and fantasy)

The rest has not changed much, content will remain the same, we just decided to update a bit ', as a year has gone by that I (/ we) ^ ^ founded

Surf the many, I recommend ^ ^

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jollino @ 2009-12-20T12: 21:00

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Posted via LiveJournal.app .

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faith is not' EVER AGAINST REASON

Faith and reason: that sun in the night
The two measures of the inaugural International Conference on God recently promoted by CEI have proposed a crucial theme. Cardinal Ruini and the philosopher Robert Spaemann have indeed confirmed the feasibility of developing rational proofs of the existence of God deciding to initiate the conference with this speech is very important also to the Catholic world, for many believers fall into fideism, which denies the contribution of philosophy to faith, considering it unnecessary or even harmful, and faith rests only on an inner feeling and the Bible.

In reality, the ability of reason to come to God is already established by the Bible itself. A passage from the Letter to the Romans (I, 19-21), mentioned more than once at the conference: "What can be known of God is manifest to men [...]. In fact [...] its invisible may be covered with the intellect in the things that are made. " And the Epistle of Peter (1 Pt, 3, 15) calls for promoting Christianity in fact also by reason: "Sanctify Christ as Lord in your hearts, always ready to answer whoever asks you the reason for the hope that is in you '.
Even on the basis of these steps the Church has often spoken about the possibility of affirming God with reason. For example, in the encyclical Fides et Ratio (§ 24, 36 and 53), where he also criticized John Paul II (in § 55) the "dangerous introspection on fideism, which does not recognize the importance of knowledge rational and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. "But we could also cite many actions of Benedict XVI. Similarly, Cardinal Bagnasco stressed at the conference that" unfortunately [...] and sentimentality emotivism [...] end up endorsing the widespread view that religion and reason belong to two worlds, if not opposed, at least incommunicable. "

However, philosophy can bring to the faith at least two valuable contributions.
First, the philosophical proofs the existence of God can be suggested to those who are not already a Christian, the atheist can lead to the conviction of the existence of God and may also lead to the threshold of the non-Christian faith in the Christian God. In fact, Christians become significant both because they receive directly from God or the faith of some people who also testifies, or even, at times, because they are convinced by the arguments. For example, s. Augustine was converted by a s. Ambrose and reading the speeches of the Neoplatonic philosophers, s. Edith Stein came to Christianity by reading s. Teresa and thanks to the philosophy of St. Thomas, Janne Haaland Matlary - formerly deputy minister of Norway, who was an agnostic (and at times atheist) - came to Catholicism through his philosophy.

Moreover, philosophy can help even those who is already a believer: even the greatest saints have gone through periods in which no inner feeling they confirmed the existence of God, as was the case with Mother Teresa of Calcutta. It is the "night of the soul," to use the expression of s. John of the Cross. In such moments, the philosophy, which can prove the existence of God as well as some aspects of his nature (omnipotence, wisdom, justice, providence, etc..) Can help us remain convinced that God exists, to recognize it even when it thickens the dark. James Samek
Lodovici

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DON BOSCO STATISTICS 800

Don Bosco, "statesman" of the Risorgimento
The goal is that Don Bosco was placed since 1846 explains: "Endeavour to make good citizens in this land, then one day they might be worthy inhabitants of heaven. " He did not disown his choice even when the "good citizen" of the Kingdom of Sardinia became the Kingdom of Italy in a hostile to the Church: "As I professed affection for the Catholic priest and head of the Catholic Religion, I have always shown affectionate the Government, for the subjects of which I have always dedicated my fortune and the weak forces and the life. " In addition, its soothing pastoral strategy - "love of work, frequency of the Sacraments, with respect to any authorities and escape from bad companions" - could not be impeded by city governments and state apparatuses, they were worried by the social order of the time. Having overcome the political and religious turmoil of the 1848-1849 biennium with a refusal to join any political party and decided to stand in defense of religion, Don Bosco resumed his social and educational policy, always supported by the leaders of the state as "meritorious work religion and society ", just as were hotly contested by approving laws which initiated the modernization of the country's secular state and its divergence from the Church.

In the fifties, does not strongly support nor oppose the policy innovation directly and publicly - in fact trying jointly with Cavour brothers to solve the case of the archbishop of Turin - the priest avoid excessive harassment and continued to be on good terms with many government officials and ministers, who responded to his appeals for subsidies and clothing and, especially the orphans entrusted. Good relationships are cracked in the early stages of the Unification of Italy. In May-June 1860 - six months after the founding of the Salesian Society - Don Bosco suffered a tough police investigation for suspected political relations with the Holy See and a thorough inspection school for alleged failure to comply with new law school.

vigorous protest with the respective ministers, past brightly the crisis and continued with increasing credit his work as an educator, manager of schools and workshops, advertising, church builder, indeed widened its range out of Turin with the acceptance of new colleges. No one - in the decade that saw sharpening for the Christian conscience "Roman Question" - Don Bosco was unaware of the allegiance of the political line of the Holy See, the politicians did not agree with him when he stated the need, however, not absolute, the Papal States for the independence of the pope, they sensed that the connotations of 'honest citizen' who publicly claimed to be the Don Bosco was not the same as "good citizen "of" their "Kingdom of Italy. But despite these more conservative tendencies that democratic, more egalitarian that paternalistic, more clerical and lay, perhaps because they were involved and he promoted during the years 1865-1875 several attempts at ecclesiastical policy with a view to solving two problems disturbed the political and religious conscience of citizens: the appointment of bishops on the premises, which were free for political reasons and to achieve their part of the so-called "temporality."

In this very private mediation work of Don Bosco was able to be appreciated by the various Cavour and Rattazzi, Ricasoli, Menabrea, Lanza, Vigliotti, Minghetti, Cambray Digny ... At the very Catholic wife dared to ask the latter to inquire about the possibility that the Italian government would be represented at the Vatican! Willing to years of negotiations, only partially successful, remained the generous efforts of Don Bosco - up and down in Turin, Florence and Rome - in the name of the supreme principle of 'lex Supreme animarum salus', it was loaned to realistically combine the skills and responsibilities of both parties. Within seconds the seventies, forgotten dreams of restoration of the Kingdom papal stopped waiting for divine punishment on the "enemies of the Church 'and the old Left in power, the more secular and anticlerical right, largely composed of Masons, Don Bosco had no opportunity to intervene in the sphere of ecclesiastical politics, but did not give to have contact. In 1878 he received personally by the Minister Crispi assurance that the government would give full freedom to the Church to proceed with the conclave.

With the same Sicilian statesman discussed methods of education, juvenile prisons and sent him a memorandum based on the principles of his famous quotation system, but adopted by secular educational institutions. Always work for the same purpose: "I tend to bode well for the morality and reduce the number of urchins, which left to themselves they run great danger of going to populate the prisons. Educate them, into jobs, provide the means, and where necessary, also hospitalized, save nothing to prevent them from ruin, even make good Christians and honest citizens, these works, I say, can not be met, rather they want from any government, any politics. " In 1900, the famous criminologist Cesare Lombroso to prove him right: "The Salesian institutes represent an enormous effort and ingeniously organized to prevent crime, the only fact that is made in Italy."
Francesco Motto, director of the Salesian Historical
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Slowly Toward the earth dies

slowly dies

He or she who becomes a slave of habit, repeating every day the same itineraries
, who does not change the brand, who does not
risk and change the color of the clothes, does not talk to those who do not know.

He or she who shuns passion, who prefers black on white
, dotting the "i" rather than a set of emotions,
the kind that make your eyes glimmer, that turn a yawn
a smile, that make the heart beat before
mistakes and feelings.

He or she who does not overthrow the table when is unhappy at work
, who does not risk certainty for uncertainty,
to chase a dream, who does not allow, at least once in their lives, die
sensible advice. He or she who does not travel, not read, who
not listen to music, who does not find grace in himself. Dies slowly he who destroys
self-love, who does not accept help, who spends
days complaining of his bad luck or the incessant rain.

Dies slowly he who abandons a project before starting it, who does not
ask questions on subjects he does not know who does not answer when asked about something he knows
.

We avoid death in small doses, remembering always that
being alive requires an effort far greater than the simple fact of
breathe.
Only a burning patience will lead to attainment of a splendid happiness
.

(P. Neruda)

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loves do what you want

William of St. Thierry,
the "Doctor of Sweetness"

Dear brothers and sisters, in a previous

Catechesis I presented the figure of Bernard of Clairvaux, the "Doctor of sweetness", the great protagonist of the twelfth century. His biographer - a friend and admirer - was William of St. Thierry, on which I dwell in the thoughts this morning.
William was born in Liège between 1075 and 1080. Born into a noble family, has a lively intelligence and an innate love of learning, he attended schools of the famous, such as those of his home town of Reims, France. He came into personal contact with Abelard, the master that applied the philosophy to theology in the original so as to arouse many doubts and opposition. Even William

expressed misgivings, calling his friend Bernard to take a stand against Abelard. In response to the mysterious and irresistible call of God, which is the vocation to consecrated life, William entered the Benedictine monastery of Saint-Nicaise in Reims in 1113, and some years later became abbot of the monastery of Saint-Thierry, in the Diocese of Reims. At that time there was a widespread need for purify and renew the monastic life, to make it truly evangelical. William worked in this direction within their monastery, and in general the Benedictine Order. However not met little resistance in front of his reform efforts, and so, despite the contrary advice of his friend Bernard, in 1135, he left the Benedictine abbey, he stopped the black dress and wore the white one, to join the Cistercians of Signy. From then until his death in 1148, he devoted himself to prayerful contemplation of the mysteries of God, always the subject of his most deepest desires, and the composition of the writings of spiritual literature in the history of monastic theology.

One of his earliest works is entitled dignity, De Natura et amoris ( The nature and dignity of ). We have made a fundamental ideas of William, also valid for us. The main energy that moves the human spirit - he says - is love. Human nature, in its deepest essence, is to love. Ultimately, only one task is given to every human being: to learn to love, to love, sincerely, authentically, free of charge. But only in the school of God, this task is carried out and the man can achieve the purpose for which it was created. William writes: "The art of arts is the art of love ... Love is sustained by the Creator of nature. Love is a soul force, which leads as a natural place and weight in order that it is "( The nature and dignity of 1, PL 184.379). Learning to love requires a long and demanding process that is articulated by William in four stages, corresponding to ages of man: childhood, youth, maturity and old age. In this route, the person must impose asceticism effective, a strong self-control to eliminate any inordinate affection, any failure to selfishness, and unite their lives in God, source, destination and power of love, until reaching the summit of spiritual life, that William calls "wisdom." At the end of this ascetic path, one experiences a great peace and sweetness. All faculties - intelligence, will, affections - rest in God, known and loved in Christ.

In other works, William speaks of this radical call to love God, which is the secret of a happy and successful life, and which he describes as a continuing desire and growing, inspired by God Himself in the human heart . In a meditation he says that the object of that love is love with the capital "A", that is, God is he who empties into the hearts of those he loves, and makes it appropriate to receive it. It is given to satiety and in such a way that the fullness of this desire is never less. This outburst of love is the fulfillment of man "(De contemplating Deo 6, passim, SC 61bis, pp. 79-83). It is striking that William, in speaking of the love of God attaches great importance to the affective dimension. After all, dear friends, our hearts are made of flesh, and when we love God who is Love itself, not how to express this relationship with the Lord even our very human feelings, such as tenderness, sensitivity The subject? The Lord Himself, becoming man, chose to love us with a heart of flesh!

According to William, then, love has another important property: the intelligence and allows light to know God better and deeper and, in God, people and events. The knowledge that proceeds from the senses and intelligence reduces, but does not eliminate, the distance between subject and object, between me and you. The attraction and love instead produces communion to the point that there is a transformation and assimilation between the person who loves and the loved object. This reciprocity of affection and sympathy can then a much more profound than that achieved by reason alone. This explains a famous phrase of William " Amor ipse intellectus est - already in himself the principle of love is knowledge." Dear friends, we wonder: not quite so in our lives? Is it not true that we only really know who and what we love? Without a degree of sympathy do not know anyone and anything! This is especially the case in the knowledge of God and his mysteries, which exceed the capacity understanding of our intelligence: God if you know you love it!

A summary of the thought of William of St. Thierry is contained in a long letter addressed to the Carthusians of Mont-Dieu, with whom he had visited and wanted to encourage and console. The Benedictine scholar Jean Mabillon in 1690 already gave the letter is significant title Epistola aurea (golden Letter). In fact, the teachings on the spiritual life in it will be valuable to anyone who wants to grow in communion with God in holiness. In this treatise William proposes an itinerary in three stages. It should - he says - go man "animal" to "rational", to arrive at a "spiritual". What do you mean our author with these three terms? At first a person accepts the view of life inspired by faith in an act of obedience and trust. Then through a process of internalization, in which reason and will play a big role, faith in Christ is greeted with deep conviction and experience a harmonious match between what one believes and hopes and aspirations ; secret soul, our reason, our affections. This leads to the perfection of spiritual life, when the reality of faith is a source of deep joy and communion with God is real and fulfilling lives in love and only love. William founded this route on a solid vision of man, inspired by ancient Greek Fathers, especially Origen, who, with a bold speech, had taught that man's vocation is to become like God, who created him in his image and likeness. The image of God this man led him to the similarity, that is towards ever more complete identity between his own will and the divine. In this perfection, that William calls "unity of spirit" does not come with individual effort, albeit sincere and generous, why is another matter. This perfection is reached by the action of the Holy Spirit, who comes to dwell in the soul and purifies, absorbs and transforms into charity every wish and every impulse of love this man. "There is another image of God, we read in the 'golden Epistle," which is that no more similarity, but unity of spirit, when man becomes one with God, a spirit, not only for the unity of the same will, but not in a position of wanting more. In this way, the man deserves to become not God but what God is, man becomes by grace what God is by nature "(Epistola aurea 262-263, SC 223, pp . 353-355).

Dear brothers and sisters, this author, we might call the "Cantore of love, charity," he taught to operate in our lives the choice of fund, which gives meaning and value to all the other choices: to love God and to love her, love our neighbor, the only way to find true joy, a foretaste of eternal bliss. Let us then to the school of the saints to learn how to love authentically and completely in order to enter into this journey of our being. With a young saint, Doctor of the Church, Teresa of the Child Jesus, we say we want to live to the Lord of love. It concludes with a prayer of this saint: "I love you, and you know it, O Jesus! The Spirit of Love me on fire with his fire. Amando Te drawn by the Father, that my heart keeps weak, no escape. O Trinity! You are a prisoner of my love. Living with love, here is a perhaps disproportionate, without asking for pay ... when you love not done the calculations. I have given everything to the Divine Heart, which is full of tenderness! And run a little. I have nothing, and my only wealth is to live for love. "

POPE BENEDICT XVI TO BE