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: 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

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"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

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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

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

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VIDEO TRUTH 'on the waste