Friday, December 24, 2010

Prestige Pressure Cooker, Pressure Valve

4 ° Theological: HOPE

Theological Notes of the meeting of 17/12/2010 with Don Cesare Pagazzano

The hope is under the most difficult and mysterious to be treated.

The latter is related to faith and charity and this is the "litmus test" (eg made little acts of faith and charity, ask yourself if you hope).

Hope is what allows the good manners and respect, is the force (and it takes a lot) who refuses to be defeated by their own fears and bad thoughts.

should decide not to fear, and from evil thoughts, what is possible and what is impossible.
Even Jesus before his death, he was afraid, he tells the evangelist Mark in his Gospel.

The hope is similar to agape, is the ability to search a value to a person who is found bad, enemy or you have ideas different from ours (eg Jesus and Zacchaeus). The search value is the value expected.

The hope is given to:

  • something at the ready;

  • to having confidence;

  • the force we stress test and that if not exercised, it can lose,

  • the miracle (the object of desire of Hope).

A French poet, Charles Peguy (1873 - 1914) writes in the poem "The porch of the mystery of the second under"

"says God, faith does not surprise me. The charity does not surprise me. But hope, says God, hope, yes, that surprises me because people would not have reason to hope, hope. "

The word" surprise "comes from French and means" take down ".

must learn to surprise not only a good time past or the good intentions that we set, but of what is happening in the weekday / daily.

We also need people to leave us a surprise.

who has no hope, is a desperate person, is tired and exhausted so as to appear humble.

The desperate is:

  • a terrible computer;

  • one who will clip the wings to surprise any good or bad;

  • a conceited person;

  • who can not wait;

  • who says: "There is nothing more to wait because what had to happen, happened. "

Instead we must be able to wait to believe it! If I do not expect anything, I do not trust anyone.

God is the one who lights up our hope.

Our God is the God of the impossible, makes us understand: the 'start , the' Annunciation ("Mary said," How can this be, since I do not know man? ". And the angel said: "The Holy Spirit will come upon you and the power of the Most High will overshadow you with his shadow. So who will be born will be holy and will be called the Son of God And behold, Elizabeth, your relative, in his old age has also conceived a son, and this is the sixth month with her who was called barren nothing is impossible with God. "(Luke 1: 34-37)) and end the life of Jesus (Abba, Father, all things are possible to you).

Catherine Pezzoni



Thursday, December 16, 2010

Haircut Synyster Gates

"From my window - glimpses of daily life" Theological

" sickle O
waning moon shining on the water deserted
or silver sickle, as made by waving your dreams
mild flare down here! "

(Gabriele D'Annunzio - O waning crescent moon)


With 's article I will share with you the visit I made to " Vittoriale ", the last house where he lived Gabriele D'Annunzio, located in Gardone Riviera.

I will focus on the description of "Priory" by the poet regarded as a true "sanctuary" and "sacred place" consists of a series of rooms such as:
- THE FIRST FLOOR : the vestibule, the mask-Room, the music room, the room of the globe, the Zambracca, the Room of Leda, the Veranda dell'Apollinare the blue bathroom, the room the leper, the Hall of the Via Crucis, Gamma Corridor, the Relic Room, the Room of the lily, the Oratory Dalmatian.
- THE SECOND FLOOR: The Writing of the maimed, the Workshop, the corridor of the labyrinth, the room of the Cheli.

brief description of some of the rooms:

The Vestibule: is the entrance of the house, which is reached after a gilded wrought iron fence, climbing seven steps (the number of virtues and vices). Before getting to the right, a shrine with the Annunciation to invoke the name of the poet, the archangel Gabriel "announces" the birth of Christ. Landing on a stone column, at the base are symbols of passion, with over a basket full of golden pomegranates (a symbol of abundance and prosperity). The column separates two rooms left "The Dalmatian Oratorio" (where the poet was entering guests welcome) and right "The room Mascheraio" (Where the poet was less welcome guests to enter).

The mask-room: as described above was used as a room by the poet 's waiting for the unwelcome guests. An inscription on the mirror is aimed "to visitors. Teco bring the mirror of Narcissus? / This is mask-or leaded glass. / Adjust your mask to your face / but you think you're glass against steel. " The stern warning was apparently directed especially to Mussolini, who visited several times to Vittoriale d'Annunzio. In the room there are shelves containing books that belonged to Heinrich Thode, a gramophone, a radio and some records. Particularly prominent in a Murano glass chandelier in the shape of cornucopia.

The music room is a dimly lit room as the poet had photophobia and the walls are covered with red damask fabric to make the acoustics better. There are grand pianos, musical instruments and objects that recall the mythology (an Eros, a gold and jeweled kouros, Aphrodite, a Hermes, a huntress Diana, a centaur archer, an Apollo Musagete loved by Zeus and Leda) and oriental objects (Buddha and Chinese dragons).

The room Leda:
E 'bedroom, is immersed in the dominant colors and gold and illuminated by the light of Veranda dell'Apollinare. The room takes its name from the golden stone (placed in a niche next to animals in silver) a copy of a Hellenistic original depicting the union of Leda and Jupiter, who according to myth, falling in love with the beautiful Greek princess, to possess it turned into a swan . On the wooden ceiling beams are the verses from Dante's Rime.
There are also objects of oriental culture.


The bathroom blue
consists of health elegant blue and pink brocade tiles of Verona the floor was not used as a toilet.
D'Annunzio always had great care of his body and he loved the fragrance.

The bathroom is furnished with Oriental carpets, there are shelves and eight hundred and fifty objects in a small space between ceramics, glassware, statuettes, plaster, bronze statues, bowls, cruets, Toiletry, animals and objects of all kinds of cultures and eras.


The room of the leper
was conceived by the poet as a place of meditation and future burial chamber: the space more private and full of symbols of the entire house. The room takes its name from the painting above the bed depicting St. Francis embracing the leper D'Annunzio (poet imagined the leper). Beside the bed a wooden statue of St. Sebastian pierced. The panels of gilded stucco ceiling between the symbols of the Passion of Christ, five saints in flight (Santa Sybil Flanders, St. Elizabeth of Hungary, St. Odila d'Alsace, Saint Judith of Poland and St. Catherine of Siena). For foot of the bed there are three steps on which there are placed two leopard skins. The bed wants to call the birth (the crib) and death (coffin). Again, there are references to the oriental culture.

The room of relics
was intended to house relics and testimonies of all religions. D'Annunzio was an atheist but deeply attracted by the spirituality and the Franciscan monastery, he was curious and interested in many different religions equally. He was a former music room (makes him understand the window of Santa Cecilia organ) and dining, and contained relics of the River of the First World War. There hangs a Flemish tapestry of biblical subject, in which some figures showing the five fingers of one hand, reads the motto: "Five fingers, five sins" D'Annunzio preclude the possibility of the seven deadly sins, greed and lust.
There are forty-one old wooden statues polychrome saints placed on a high shelf, religious paintings, and two real altars (the "pyramid of idols" full of oriental figurines, and a ciborium century gilded wood covered with religious symbols, shrines eighteenth century).


The Oratory Dalmatian
is the waiting room for guests welcome. For the poet's friendship was considered "sacred." There are books, candles, sacred images, sacred objects and objects "profane." The fireplace is inscribed with the phrase from the Canticle of the Creatures by St. Francis: "Praised be my Lord for brother fire, for which You alumini the nocte et he is beautiful and playful and robust and strong. "

The Writing of the maimed:
lintel of the door of this room is a hand-carved severed and skinned, red with blood, with the motto "quiescit Sever" ("cut rests"). And 'the entrance of the writer of one-handed, study used the correspondence, D'Annunzio decided to obtain a tape recorder to dictate answers tirelessly in writing. The concept is simple, the walls are lined with shelves containing books of Italian literature and French. There are four phrases along the upper frames Leonardo Da Vinci ("lest more things you can, the more sustain," "Let no one house is small it does not face a big beautiful houses," "If you want your home to thee great thought to the grave"; " And who has not covered the sky burial. "

The Cheli's Room:
is also known as the Upper Room of the angel (" angel of abstinence "is called Gabriel, who loved to give himself the 'image of a man never vulgar by excessive supply), named after the poet and donated to the turtle died of indigestion after eating, in the beautiful garden of the Priory, too many tuberous. This was a warning to the invitee, not eat too much or you'll end of the turtle.
The atmosphere is warm and welcoming, the dominant colors are red, gold, black and blue. D'Annunzio almost never dined in the company of his guests, however, that the board had wanted forever and richly laden, of particular value are the peacocks and silver "plates Franciscans" (mats embossed silver), the group's bronze satyr chasing a nymph. Again, there are references to Eastern culture (the Buddha and the Buddha skinny fat).


This home, in my opinion strange but evocative, reflects the personality of the poet.


Catherine Pezzoni

Wednesday, December 8, 2010

Breast Milk In Ear For Infant Home Remedy

3 rd: Charity

Theological Notes of the meeting of 26/11/2010 with Don Cesare Pagazzano

charity (agape) is the ability to see the good things, to recognize a value even in a bad, unjust, to an enemy. The charity has a close relationship with faith, because to find a value in something that can not seem to (charity), you should give it a bit 'of trust (faith).


In chapter 13 of First Corinthians, Paul describes the characteristics of charity:

  • " Charity is magnanimous ", ie those whose charity and hospitality, with great spirit. When you look at a person he does great, that has an overview, does not stop, as the narrow, a small defect but it can find and see every aspect of what is good.

  • " is kind ", that is kind, benevolent. He sees only the good people who want it, want it, seek him. If you do not want the good of my enemy, I will not see the good that is in him. " If I distribute all my fortune, and though I give my body to be burned " (that I die a martyr) " but I have not charity "(ie I do not want the good)" not I gain nothing . "

  • " is not jealous . It is the opposite of envy, which is not wanting to see, see the evil one who is envious can not see well.

  • " charity does not boast, it is not inflated . To see the good we must withdraw, do not occupy any space. Even when God creates the world retires, because if you fill all there is no room for creation.

  • " does not lack respect " because respect means "I honor the God in you." Even "love your enemy "is understood in this light, because you never know who is behind your enemy. This theme is not just only of Christianity, and is linked to that of hospitality: the guest is sacred and as long as it is in my house enjoys my protection and my respect because he could hide a god.

  • " not seek its own interests , those looking for something that affects just see that. And 'normal shake easier dealing with people "we care" but not we need to see the other person only from the perspective of our interest.

  • " not angry " so that anger does occupy the whole scene, swells.

  • " does not take account of the injury received . The charity does not deny the evil received, but does not take into account only that, consider the whole person.

  • " does not rejoice, but rejoices with the truth . If I'm not sorry that someone something goes wrong, it is because for me that person is worth nothing, that I can not see what good there is in her. This is a fairly common reaction against those who hurt us, but sometimes in these cases, the charity is also evident in not only revenge, not to "stab" the other person even if we'd have the chance. The charity says you do not deserve the same treatment that you reserved for me (but do not border on arrogance).

  • " bears all things . He does not deny the evil and turns it into good, but admits that behind this evil maybe there's something I do not know.

  • " believes all . Charity is possible if you rely on the charity is an act of faith.

  • " hopes all . In humans more bad, which just can not say anything good, charity sees something good, because maybe in the future he will be something good. Hope is not to be confused with the illusion, and the difference is that the illusion is unrealistic, but the hope is realistic.

  • " endures all things , even this bad, the bad past, the effort to retire and find the good in everything ...

God is love: God is magnanimous, it is benign, is not envious, God does not boast, it is not inflated, not rude, not on its own, is not angry, does not take account of the injury received, does not rejoice, but rejoices with the truth, bears all things, always trusts, always hopes, always perseveres.

Matteo Migliorini

Friday, December 3, 2010

How Muc Do You Spend On A 15

3 rd Bible: Ruth, Chapter 3 2 ° Theological

Biblical notes of the meeting with Don Cesare Pagazzano

Hugues Merle - Ruth fields (1876)



One of the characteristics of Ruth that the song brings out the goodness: Ruth continues to be consolation and proud of Naomi.

early step is to talk and tell Naomi to Ruth, ' My daughter, I have to make sure accommodation for you to be happy'. From this statement it is clear what Naomi's love for Ruth is authentic: Naomi, now elderly, widow and therefore need the help of daughter-care, before herself, Ruth's happiness. Ruth Naomi knows that in order to redeem his condition and realize she must first be free. And Naomi leaves her free.

The report stems from the need: the one between Ruth and Naomi also started well, with a mutual dependence on each other. Each of the subjects including the relationship is established is what the other needs while other needs. There is a limit, however, between dependence and selfishness on the other. Thin limit, which if exceeded threatens to curb the freedom of those who believe to love.

in parent-child relationship there is always a relationship of interdependence, and it is a bond so strong that the risk that leads to possessiveness is frequent. And 'the parent who most often has difficulty in recognizing the freedom of his son, who is one part of the confirmation of its success, the ability to generate other, the guarantee of help and support for a future that inevitably walks toward old age. In a report there are many manifestations of the denial of freedom. There is a possibility of emotional blackmail, or the depreciation of the possibility that the other research and who do not see the leadership of those who must face the same possibility in the future, loneliness, lack of someone close. Contempt for the 'feature' can take on the characteristics of the resorts to blackmail to severe criticism, or of moral condemnation, with a blurring of purpose in the name of 'justice', the 'goodness', even the 'gospel' or the same 'commitment to happiness'.

Naomi wants to stop but the happiness of Ruth and demonstrates that the need is just the beginning of a relationship, which should result in evolving desire for happiness for each other. Naomi expresses her desire to practice in detail. So the great ideal that becomes a tool to enslave, finds its opposite, with strong contrast, in the concrete more minute.

Naomi understands that we need a strategy for action because Ruth can find happiness, so much so that told Ruth what, specifically, you must do to be accepted by Booz. 'Wash therefore, fragrant, put on your coat and get the threshing floor,' says Naomi. E 'therefore need to show Ruth its beauty, that happiness is fostered by cunning, is not hindered. So the desire to do good turns to tactics.

Noemi's advice be trusted to Ruth, who trusted the experience of an older woman. Ruth comes easily to the desire of property, construction itself. If, however, recognizes the unique character of their particular condition, because Naomi Ruth trusts admitting its weakness in the design of a tactical practice. The strategy is more subtle and more difficult than ideal, although both contribute to happiness. Naomi's wisdom becomes necessary and Ruth, for its part, manages to maintain a perfect balance against the advice received, without exceeding the poles of the veneration and suspicion of science.

Prepared tactics Ruth goes to Boaz: open a summer scene in which Booz rests, when it becomes dark, next to the fruits of his labor. Ruth arrives at night, he lies down next to Boaz and finds his feet. If the act of Ruth is interpreted in a literal level, however, in the scriptures, the word 'walk' may also indicate the male genital organ. The use of this term is an indication of the type of relationship which will take place in the fourth chapter, including Booz and Ruth, who was married. Even the 'spread the mantle' has a symbolic meaning and refers to the ritual of levirate marriage and engagement.

E 'that Ruth goes to Boaz, Ruth is that it exposes, it is likely that Ruth. Boaz is in fact a wealthy landowner, but she a poor foreigner. But Ruth believes that it is worth risking: happiness is at stake. The proposal is accepted by Ruth Boaz, who complimented her for treatment to the mother-in-law and the choice of an older man. Ruth is the one who captures the value in those who can not seem to. The common thread is the old Naomi and Boaz. Ruth is risking his life where life itself seems lost, the same way as Jesus - who descends from Ruth-who sees the value in the patient, nell'indemoniato, in the poor, the sinner, in the dead.

Ruth realized that must dig to find the treasure. It 's a woman prestigious Booz recognize it. Ruth has also estimated among the citizens of Bethlehem. E 'in letting estimate lies the greatness of Ruth, to give the opportunity to believe in the existence of people worthy of consideration is an act of charity.

It is almost dawn, Ruth must return before sunrise. At home he finds Naomi reassures at the same time encourages it, demonstrating the value of the complementarity between the patience and enthusiasm.

Esposti Elena

Tuesday, November 16, 2010

High Arches Narrow Feet Running Shoe

: Charity

Theological Notes of the meeting of 5/11/2010 with Don Cesare Pagazzano


Villa Real Marlia, memorial charity

When it comes to charity we are used to associate this term to many different concepts: for example think of the kindness, love, the gift of self to others, humility, patience ... There comes to mind instead of alms. "Making love" is in fact another expression that means "to give alms." This concept is very important but often neglected from the consideration of others.
The term "charity" has been translated from greek
"agape . The meaning of agape is often contrasted with that of Eros: it claims, is obscure, it is telluric while the ' agape gives is mild, be patient. In reality we can not feel your love as the opposite in every way eros, because the latter is also the thirst for knowledge.

S. Paul is one who sees nell'agape a key part of being Christian. Says: "Everything is done with
agape . If an action, seemingly right, it's done without agape, it is not right. In addition, the charity defines God

The word "charity" used many times in the New Testament, while it is found in the extra biblical greek. There is a verb
agapao , but not agape. Indeed, this term was introduced with the translation of the Bible by the Seventy.

Doglio, biblical scholar and theologian, examines the process of translation of the verb "agapao. According to a first hypothesis, could result from an Indo-European root
"-gab" alluding to the meaning of "welcome", or from the Sanskrit "shake hands". Another theory is

that derives from the Greek root
"-Aga" = "very much".
Love then is the experience of wealth provoked by surprise, like a guest who is surprised by the stranger that is hosted. Just because someone does not equate all'aiutare the other needs, but since it is no surprise for a lot, comes from the recognition of merit that was created prior to recognition of need. Charity, therefore, is equivalent to give because we recognize the value of others, the other is given because the other counts.

Another theory on the word "
agape "is that it contains the Indo-European root"-p "which alludes to the protection and housing. Therefore charity sees in value, acknowledges, and then protects him.

Iliad Priam in book 24 to honor the body of his son Hector, taken by Achilles. Please Priam that Zeus was moved by her grief. So God instructs Hermes to accompany Priam to Achilles' tent. Once accomplished the task, Hermes disappears because it considers inappropriate for a man to see how much love the gods have for men. In fact, for the Greeks, was interested in an unseemly death. Christianity upsets this view. For God gives us because it considers worthy of the gift, recognize our value. And the greatness of God is shown in the fact that we did not love him first. For this reason they are called theological virtues are the forces of God because God gives
is certainly the value of everyone's life. The charity is forgiveness, because God recognizes our value in spite of our sins. The logic of charity is that of turning the other cheek: to recognize the value of the other even if it does harm to us.

Cassandra Karapatakis

Monday, November 8, 2010

How To A Ollie On A Tech Deck

"From my window - glimpses of daily life"

Story of a meeting

With this title I want to start telling some of my " adventures "that I live in my everyday life.
For those who do not know me, I am a girl who work as a clerk with other 3 people in a small company that deals with providing assistance and selling companies to their weighing equipment, a particular area.
spend the 8 My work with my colleague in a shop / office (once the activity was used primarily for the sale, even now, though rarely), I have dubbed the "tugurietto" because it is dark and would need a better restored, although we try to make it comfortable for the few walk-in customers (primarily farmers) who enter.
Last year I decided to start studying again and I attended the first year of Religious Studies at the Institute of Religious Studies of Crema, Cremona and Lodi (but this year I will concentrate only in giving first-year exams, why not it is easy to reconcile all the year Next you will see, I'm still torn about what to do).
Okay, let's start the story, the episode took place about three weeks ago, I was out a moment from the office to deliver a paper in the workshop (and while I have the opportunity to get away), I gave what I had to deliver and during the short distance that separates me from the workshop to my "tugurietto" I happened to meet a lady, apparently like many others (because ever seen in my life) but in reality was not so, I stop, say hello to me and asks, "How's your grandmother?".
This question was a little 'puzzled and say: "As a grandmother?" (Because I have two, grandmother and grandmother A. E. both with health problems are not negligible).
She answered: "A. My grandmother."
The reply: "Well," (but in my reply, I admit, there was a bit 'of hesitation).
the nice lady asks me if I could say hello.
I do the smile and say, "Okay." I ask the name. She says
called MV She greets me and I her.
After this brief but pleasant chat, back to the office, I keyed (when I'm alone, I close my key) and begin to speculate about who was that lady and how she knew me but short "interview" to which I referred, I have seen poor results.
The next day I will stop eating his grandmother E. and grandfather N. and asked both if they knew a certain lady of MV they told me yes and I discover that she has health problems are not negligible (in our brief chat I found it this detail).
I wonder if one day ... rincontrerò

Catherine Pezzoni

Saturday, November 6, 2010

Bridge Projects Blueprints

1, Biblical: Ruth, Chapter 2 ° I

Notes of the meeting the Bible with Don Cesare 1/10/2010 Pagazzano
Ruth and Naomi - a series of windows in the church of St Mary & St John in Cowley


The book of Ruth is one of the historical books of the Old Testament - the Pentateuch to the next section. The first two are the historical books of Joshua, which tells of the entry of Israel into the Holy Land and the Judges, which tells Israel not yet organized in a State: judges, therefore, are those guide the people. The book of Ruth is part of this historical period and culture.

There are three assumptions about the dating of its writing: one dating from the tenth century. BC, a BC around 500/480 and a third hypothesis that identifies a more ancient part, which represents the backbone, and one that shows the details later. If so this little book would have a very important weight: Israel had just returned from the wilderness and exile - a period in which it was contaminated with other peoples - and why he felt the need to rebuild a strong identity. In under the laws of this need began to become very hard, coming to touch and fundamentalism. An example: they were not allowed women marrying Canaanite or Babylonian and who in the past had now seen forced to repudiate. The aim was to purify the race.

choices being made in that direction choices are typical of those who feel weak, the law becomes identity.

At this particular historical period and cultural context in which Israel does not want to mix with foreigners, this book speaks to a foreign woman, Moabite, as if to remind the origins of the great King David.

reminds us that perhaps our desire for separation from others does not make sense to exist, perhaps mix can lead to something good.


Cap.1

In the first chapter, there is often a repetition of the word Bethlehem, the city where David was born. City where Jesus was born

According to Matthew in the lineage of Jesus, that of David, there is Ruth. Jesus is also the result of a foreign woman. In Jesus there is some foreign blood.

The first ten lines say that life is more complex laws, rules, principles: who, for example, married foreign women (in this case mAb) did not do so to break the laws of Israel, but because the reality, with his routes, has led the men in that direction, towards women.

There are, for us, values \u200b\u200bthat are not discussed but it is necessary to pay attention to the complexity of the situation, the reality can not look just a little piece of it, that, perhaps, consistent with our values \u200b\u200b... hence the need not to use the values \u200b\u200bat will, according to our advantage. Sometimes we unforgiving towards anyone, or to certain aspects that we consider indisputable, but we know to be as strict as in other circumstances.

This book is to remind us when we are submissive and vice versa intransigence 1 .

Naomi means "my consolation, my sweetness," but takes away the life of the husband and all children (at that time meant losing everything) why, back in Bethlehem, asks to be called Mara - the Lord has made me love life, I was saddened.

There are other lives easier and more difficult, so that the comparison fails. There are really different lives.

We will ask the weight of our lives ... and so the bill could surprise us ... - It annoys out of our selfishness that puts us on the pedestal of pain, which we folded in the exclusivity of our suffering. There might bother down from that position, also well so dear. There annoys be reported to reality.

The mere presence of those around us, with its hardships, both large and small dramas can teach us to read more about our lives, our way of living, to face it ... hence the need to hand to life, of "dirty hands" but also to wash the soul with their testimony, and then wash our hands potercele "dirty again," 2

This woman known, however, think of the bitter feeling of happiness in-law, urges them to build a new life (vv. 8-13). It is a stretch top of his heart ... Often, on the contrary, there is a form of happiness that envy the happiness of others, so man draws into the vortex of his suffering and misery those who are happy, just because he can not endure the frustration and accept the joys of others. Sometimes the man does it all revolves around his unhappiness. Noemi teacher of happiness - a paradox, yet can we learn from Naomi and manage the 'misery.
Ruth, however, means "friend" Ruth decides to stay near the mother-in-law. Naomi has lost all ties of blood, is supported in an electoral tie, in a friend. (Occasionally some elective ties are stronger or equally strong those with blood. One question that this book poses is: "How do I live my ties elective? I have a "family affection" with which I feel at home ?...).

Verse 16 refers to the passage of Exodus (Chapter 3, v.4), where Moses meets God in the burning bush that looks like "I am who I am." In fact, the step could also be translated: I am the one who will. Similarly Ruth says to Naomi: I am with you, I'll be your friend and I'll be with you because, by virtue of the connection between us will be established. As the faithful relationship between Moses and God Ruth also remains loyal to Naomi. Ruth staying with Naomi, prevents "to cry on, to die out, the show that something good is 3

Despite the time he was living, she widow , decided to give comfort and support to the mother-in-law, perhaps in the eyes of most could not be the right time ... Ruth searches for the strength to give strength to both.

conclude with a question, maybe even a little 'personal, how many times out of season we invent? ... Maybe it is not currently appropriate, it is desirable that some other time ... Knowing how to take this step is a grace ... Often we wait for the opportune moment may never come ... but


1. You must pay attention to what "nature" is simply being there: it could be a lot easier to condemn those who are different from us is much more difficult to convict someone who refers to our limit, albeit reluctantly.

2. By a contribution of Lorenzo when comparing

3. A contribution Alessandra when comparing

Chiara Galmozzi

Tuesday, November 2, 2010

Speech On A Sixtieth Birthday

Bible: Ruth, Chapter 1, II

Biblical notes of the meeting with Don Cesare Pagazzano

drastic Willem (1652-80) "Ruth and Naomi,"

Ashmolean Museum, Oxford

At the end of the first chapter, Ruth arrived in Bethlehem with her mother-in-law Naomi in the period of the barley harvest.

In the second chapter, Ruth, to keep herself and her mother-in-law, went to glean after the reapers in a field, who turns out to be then of Boaz, Naomi's next of kin. He is therefore entitled to purchase up Naomi, that should take care of them, just as God redeemed Israel from slavery in Egypt. In addition, Booz may exercise the levirate, a custom prescribed in Deuteronomy to the effect that if a man dies without leaving children, his next of kin must marry the widow and children conceived with it which will be considered a full children of the deceased. Another rule laid down in the Torah regards the gleaning: the poor, the orphan and the widow is entitled to collect what is left in the harvest and, as a counterpart, the owners of land and orchards must advance, wasting .

  • how they treat those less educated and less intelligent than me? I would put a little 'back to the' low culture '?

Booz comes to the field where harvesting is taking place and is attracted by the figure of Ruth, which, although not a very young age and widowhood, has a presence of mind and is concerned that the servants did not importunino; He justifies this attention particularly telling about what she has done and is doing to his mother-in-law. Ruth Boaz consoles, as it did with Naomi. We introduce here the theme of consolation, of which a first dynamic is that St. Paul lists in II Corinthians: said he was comforted by God and that it subsequently consulate. Ruth, however, without first being comforting and being comforted also in a state of distress, showing another possible dynamics of consolation.

  • as the console? I am among those who hide behind their own personal desolation and consolation?

The words that comforted Ruth Boaz (Ruth 2, 11) reminiscent of the sacrament of marriage, in which the intending spouses are called to leave the house and the land of their parents and form a family in a new community, and the act that God asks Abraham to do (Genesis 12, 1). Ruth is presented here as a bride generous, not to mention that she is a foreigner.

After the meal, which was asked Ruth, Boaz ordered his servants to deliberately drop some ear so that she can pick it up. Booz helps Ruth without humiliating them: what it will reap the fruit of his labor.

  • how to help others? Be careful not to humiliate them?

In this chapter, in addition to the generosity and the ability to console seen in the previous year, are further highlighted as Ruth is a woman laborious presented in beauty of maturity and able to balance between wasting (forward from his meal of roasted ears of corn that leads to Naomi) and not to waste (collects "almost an ephah of barley"). is a difficult balancing act, intended to make others enjoy both for their generosity and for his parsimony.

The chapter ends with Naomi who receives an inkling of the importance of Boaz to Ruth and begins to realize that to be comforted.

Chiara Tanelli

Monday, November 1, 2010

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Sunday, October 31, 2010

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VOCATION IN CAMPANIA "rubbish"

I am going to write. I have in mind one thing. I do so that you, reader, he travels. Should I grab you by the hand and guide you. Among the angry faces and swollen eyes. This is my task. This is my calling.
I spent two long days of resistance between struggles and clashes can not destroy it. Beneath the piles of "rubbish". I want to give those people a voice. To do this I need to take you with me, dear reader, between the green hills of Sannio. Comfortable you are in good hands. Have you given these days to those who lived them. Firsthand. And he did to fulfill two tasks: that of town that wants to defend their land (my house is only 2 km from the mega dump Sant'Arcangelo Trimonte) and an aspiring journalist.
pictures, movies and above all to observe. I planned to do this when I was there, where now I want to lead you. I wanted to capture that something extra that would allow me to reach you. I hope that writing
succeed and make the drama of those days lived together by little more than a hundred people
.

Velicity Von Wikimedia

SANT'ARCANGELO Trimonte. STORY OF A LANDFILL


What I'm about to tell you the story of a town in the province of Benevento, which for days is paid rivers of ink to the local news. His name is Sant'Arcangelo Trimonte . This is a small country of 9.8 square km, located 363 meters above sea level and sparsely populated (691 souls of which 80% are over sixty). So if these numbers are what drew the attention of journalists and photographers from 20 to 22 October were discharged between the green hills of Sannio? In fact to give the numbers we have not yet finished. Missing three. Three are many sites which have about ten years engaged the local population, located 500 meters from the storage sites in ongoing struggles.

and May 2002 in Naples explodes when the emergency waste. The then Special Commissioner, the President of Regione Campania, Antonio Bassolino, in agreement with the President of the Province of Benevento and representatives of the City of Saint Archangel, made on behalf of the consortium Naples, a third of 700,000 cubic meters of landfill waste. The management of the landfill is entrusted to the district Nocecchia FIBE. The storage site, however, is in a state of complete decay, "the walls surrounding the landfill have many cracks where they exit from the leachate, which has now polluted the surrounding area," says geologist Vincent Briuolo. Moreover, the steep slope on which the landfill facilitate the flow downstream of this substance. Urge
a reclamation but does not arrive. They come to two other landfills.

In 2008 waste disposal in Campania again raises serious concerns. It is a new emergency and landfill Sant'Arcangelo Trimonte is already saturated. What to do? The solution is taken May 21: the new Berlusconi government approved the Dl 90/08 (converted into Law No. 123 of July 14, 2008) with which they identify ten new "sites for a landfill." Sant'Arcangelo Trimonte figure in the list.
"The landfill must be highly industrial action must be realized that the best way since they can lead to pollution and runoff," explained the geologist Giovanbattista De Medici, who spoke April 5, 2008, meeting organized by Sant'Arcangelo Assise di Palazzo Marigliano of Naples, on the proposal of Codisam, the Committee of Health and Environment was born eight months after the publication of Decree-Law.
the avoidance of doubt the law No. 123, Article 2 provides for the establishment of sites for a landfill in compliance with the measures necessary to protect health and the environment. Apparently the landfill Sant'Arcangelo Trimonte exception.
Experts have consistently revealed the serious hydro-geological instability of the area that falls within the so-called "axial zone of the chain, the seismically active area of \u200b\u200bSouthern Italy where generate earthquakes of higher intensity. But not all. The design of the new landfill district Nocecchia violates any European legislation on the environment: The area is dominated by a power of 150 KV. Did not reach even the clay, whose presence is essential for the selection of sites for a landfill, as a natural insulator that protects from possible infiltration of leachate into the surrounding soil. One last item logged by geologists is the daily presence of strong winds considered a kind of fixative of the smell. An environmental and social problems, whose cause is not attributable solely to the wind but especially to the poor management of the landfill.
Regardless, contemptuous the Super-Gianni De Gennaro goes ahead and clears the territory of Saint Archangel Trimonte, geologically shabby, the construction of a mega landfill in two tanks of 450,000 m3cadauna. Devastating

the socio-economic effects: they increase in malignant tumors of the lung, bladder and liver, and leukemia. Not to mention the economic damage suffered by the locals. Characterized by a strong rural population has seen the value of industrial assets, houses and land polluted by the seepage of leachate, fall within a few months.

Now two years have elapsed from the creation of the district Nocecchia site. But 2010 promises evil coming from the new buildings the Campania Region are not comforting. A Sant'Arcangelo Trimonte you have a cargo vessel full of "rubbish".

What Allows Water To Move Into The Respirometer

rubbish and clashes. Resistance to two-day SANT'ARCANGELO




Well these days, as well as ten years ago, is still spoken of in Campania waste crisis. A Sant'Arcangelo Trimonte is still spoken of emergency waste. Without going into details of what emergency has nothing, it must be from a true story.
On October 19, 2010 the President of the Region, Stefano Caldoro, issue an order "to contain and overcome the current state of crisis as regards the cycle of waste collection in Naples and province. " But how? The solution is as follows: "Municipalities and operators of installations that currently STIR give their waste to landfill will give the same Terzigno at the landfills Savignano Irpino (AV), San Tammaro (EC) and Sant'Arcangelo Trimonte (BN) ".
Irpinia and Sannio irsongono. Sant'Arcangelo arises. The most common word is abuse. And yes because the measure Caldoro remove the de facto regional dispute issued in August for a return to normal operations and provincialization waste. " In other words, the document forced "to adopt the Provinces of Campania a management system of the cycle of waste that exceeds the Consortium on Law and brings the direct responsibility of each local governmental authorities. " Furious Fausto Pepe, Mayor of Benevento, which states: "The gravity of this choice, besides bringing to light the inability of the center and the President Caldoro, mistrust of Berlusconi made the singers scattered around the Campania region." The tension Sant'Arcangelo salt.

Day 21 begins the garrison. The site Nocecchia district teems with protesters. The Mayor of the town, Romeo Pisani, and representatives of Codisam demand the immediate convening of the Provincial Council. The proposal is accepted: the Board will be held in the afternoon in front of the landfill. 18.00.
The warm autumn sun colors illuminate the faces of the demonstrators and the tricolor flag. Those who come on behalf of the mayors of neighboring countries. Accompanied by provincial councilors and councilors, mayors parade between anger and distrust of citizens in the past for what could be done and not done. One after another, men of politics, are arranged across the long rectangular table. How figurine of a black and white printing. On this side of the table are the citizens. The former have the microphone. The latter only the strength of the voice. The council is officially opened. The actions follow each other, interrupted by the voice a few brave, coming out from the crowd, he decides to scream their anger. Rage that echoes among the green hills of Sannio. The writer. Discussion. We quarrel. But soon night falls. The darkness is relentless. It's late. The men take their leave policy. But before you leave make a promise. "Tomorrow we'll be back here. Beside you. " The Santarcangelo are hesitant. But do not give up. They know what is coming will be a day of struggle and confrontation. They are ready. Defend their land with nails and teeth. With or without the politicians.

The new day has arrived. The sun, hidden among the Samnite hills, illuminating the sky. Timidly. Are 7. The landfill is already silent. The hours pass slowly. The anxiety rises. You know, they're coming. Here they are. Tiny in the distance, getting larger as they approach. But how many? One, two, three, seven. Seven trucks. All loads of "rubbish". All coming from Naples. People flock. The protesters are a hundred. Among them we recognize some mayors, councilors, aldermen, faithful to the promise of the night before. Protesters and politicians are arranged. Side by side. Before the green gate. Await the arrival of law enforcement agencies must ensure that the spillage of waste.
"Tighten, tighten," someone yells of demonstrators, "we will not let go" cries another. Among the politicians, the most active adviser to the provincial Claudio Ricci and the leader of the opposition Massimo Viscovo. Even the first citizens of Molinara, Maria Cirocco, of Apex, Ida Albanian, give a hand to the demonstrators. But to make his mark is the courage of the local women. Daughters, mothers, grandmothers, all ready to fight. And they do so with the support of their men and boys of the Social Center screening. Police officers and police are relentless. Advance. Ligi to duty. Strutting in their blue uniforms. Those people should be evicted. The trucks must enter. A few meters divide the demonstrators by the police. Now only a few centimeters. Bodies end up touching. For granted. There are moments of great excitement. Among the crowd there is a hurt. His name is Bruno Ranaldo. 63 years old. We must call for help. The fighting did not subside. The police away the demonstrators. Use the force. Enough to open a gate. Now we are at the gate before them. Police and carabinieri. The trucks come on again. The engines roar. The big trucks are close to the landfill. They are about to enter. But here is one of the demonstrators be placed on his back before the first of seven trucks. It 's a councilor, Paul Visconti. The trucks have to stop. The hours are the most crucial. A summit in the prefecture, in the presence of the prefect Mazza, President of the Province Cimitile the mayors of the district of Saint Archangel Trimonte and Chief of Police discuss what happened in front of the landfill. Time passes. Protesters do not abandon the garrison. The answer comes in the evening. After a lengthy discussion, the chief has pledged to prevent the spillage of waste in the future. But the seven trucks that were stopped throughout the day before the gates will have spilled. "It was a difficult negotiation," says Mayor Pisani, "But the solution adopted was the lesser evil. We avoided the militarization of the area with the arrival of other waste from outside the province. " The earth swallows. It is the morning of day 23. From what has been learned in the Sannio should no longer get rubbish from Naples. Can we trust? Meanwhile, the situation in Sant'Arcangelo remains quiet.



fact is that the protest continues in Campania nonstante sweeteners promised by the government to silence the residents of affected areas. A protest justified. Away from the national television cameras. Unbeknownst to the Italian judge who, now as then, that the Berlusconi government a job well done.
Today the waste crisis is lurking again. Why Neapolitans produce too much garbage or because of the waste problem has never really been defeated?



Saturday, October 30, 2010

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WASTE. WHERE TO PUT THEM?

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