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