«You want to leave too?». Between euthanasia and influencers, thoughts scattered around the charis, to the theology of poverty and to the obedience of the faith that builds the Church

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«YOU WANT TO GO TOO?». BETWEEN EUTHANASIA AND INFLUENCE, THOUGHTS SPREAD AROUND THE CHARIS, TO THE THEOLOGY OF POVERTY AND THE OBEDIENCE OF THE FAITH THAT BUILDS THE CHURCH

It is evident that if I distribute only earthly food, maybe I'll be able to fill the poor man's stomach, but I will leave his heart and soul empty. If I think only of the horizontal dimension neglecting the vertical one, risk of creating dangerous artificial havens that find in some social ideas - we think of citizenship income - the demagogic claim to solve all problems well and to please everyone.

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Author
Ivano Liguori, Ofm. Capp.

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HTTPS://www.youtube.com/watch?v = zv4baUewvH8

… the modern men of science in charge of directing the consciences of others

On the Sunday just passed I commented on a beautiful passage from the Holy Gospel in my homily [cf.. GV 6, 60-69]. As I normally do at every Sunday celebration, I frame the Gospel passage not only from an exegetical point of view but above all from an ecclesiological and pastoral point of view, letting the cursive reading of the Sunday Gospel speak to the faithful with the strength and incisiveness of the sword [See. EB 4, 12], at the same time avoiding an overly technical reading of the text that only a very few would be able to understand.

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The Gospel of John of the Sunday just passed appears as the conclusion of the long discourse on the Bread of Life in which Christ clearly and definitively shows the truth about himself. It is in fact a great one theophany in a Eucharistic key, in which, starting from the sign of the shared bread, Jesus presents himself as the true heavenly manna that is incarnated from heaven into human existence. He was born in Bethlehem, in that place which means House of Bread, it feeds mortal man in his search for God concealed, making himself bread.

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A revealing moment of Christ's identity, that, as I said, it is preceded by the necessary sign of multiplication (sharing) of loaves [See. GV 6, 1-15]. This sign is fundamental to understand that Jesus is really the true Lord who feeds his people on the earthly pilgrimage and not one of the many powerful on earth who seeks a personal gain of glory. [See. GV 6, 15]. He guides the new people of the Covenant no longer from Egypt to the Promised Land but from sin to the new covenant in his blood which is realized through the Easter events.

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This is why the Eucharistic sign of shared bread it becomes essential to understand divine pedagogy and the way in which God works salvation. Jesus, although he is the Lord and the Master [See. GV 13, 14], she never deprives herself of the collaboration of man by constantly questioning him within a salvific dialogue in which the creature offers to the Creator her own littleness fruit of her work so that this in God may multiply and become a paschal sign of salvation for other brothers within a logic of charitable service.

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Reason why the diaconate of the Charis in the Church it is mainly a Trinitarian mystery that allows us to contemplate the Lover, the one who is Beloved and Love to use the words of St.. Augustine refer to the mystery of God the Trinity. But at the same time it is a soteriological mystery, as the Charis it is the divine plan which took its form in Jesus Christ the Savior and which finds its genesis in the Trinity as an eternal story of love for man (See. M. Rinaldi, From the welfare state to the welfare society. Social theology and pastoral action of Italian Caritas, Effatà, 2006, p.70].

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From these necessary theological prerogatives, we understand how the exercise of Charis, it absolutely cannot be configured as a humanitarian service or sentimental philanthropism. Even when it is man who operates the Charis towards a similar one we can also see Amante's tripartite Augustinian relationship, Beloved and Love. The lover is the one who acts pushed by the Father towards the beloved in whom the Son identifies himself, within the loving dynamic of the Holy Spirit.

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The Charis Christian is necessary because it is there ratio with which from the man's body one reaches his soul so that soul and body together are saved in that harmonious anthropological unity that we see professed every Sunday in the Creed when we say: "I await the resurrection of the dead and the life of the world to come". That is, I await the resurrection of man in his totality, not just a part of him. What we already see realized in the Blessed Virgin Mary assumed into heaven in body and soul.

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For this reason, if it is true that the poor need to be fed on earth, such a requirement cannot make the believer fall into the pretext utopia that claims to defeat poverty once and for all; equalize the scandalous social disparities; eradicate the relentless diseases; pacify the peoples with an indiscriminate welcome; averting the ignorance of the little ones with partial truths. little ones with partial truths.

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Although today we are used to populist slogans such as "no one will be left behind" that we find abundantly on the lips of politicians as well as prelates. We must have the courage to affirm that all this is just a mirage of self-constructed salvation whose cultural and social consequences are well known and evident to all., especially in a period like the one we are going through burdened by the pandemic.

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About this it would be enough to recall the words of Jesus who admonishes us: «You always have the poor with you, but you do not always have me " [Mt 26, 11] an expression that certainly points towards a preferential option for the poor but, much more, defines a very clear hierarchy of values ​​that leads us to understand that without him, true God and true man, we are too poor to help the poor and unable to offer definitive salvation. And this truth today appears rather annoying and poorly digested by the human narcissism that wants to operate without God, even when it claims to do good.

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This discourse allows us to formulate a correct theological approach to poverty which has nothing to do with the revolutionary pauperism so dear to a certain leftist thought or comparable to the popular social demands of the South American liberation regimes, nor to that pretext pauperism of which Judas Iscariot himself spoke, about which we refer to our video lesson: The gold of the Magi and the false love for the poor of Judas Iscariot.

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Much less can we approach it with blunders social the various influence who harangue the people of followers maintaining a standard of living that is light years away from evangelical sobriety and that does not come close to that dignified poverty of the average Italian worker or pensioner.

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If we want to be honest, this theological approach has nothing to do with the various models that impose themselves on public opinion and see, in the various saviors of the people, put well in the foreground by mainstream, the beginning of a new renaissance and secular humanism. Because it remains evident, in all this theological reasoning, the graft with the purest Christology in which the kenosis of the Word constitutes the visible and most eloquent self-denial through which we can find "that God who made himself poor for us, to enrich ourselves through his poverty " [See. 2Color 8, 9; Benedict XVI, Speech at the inaugural session of the 5th General Conference of the Latin American and Caribbean Bishops, 13 May 2007, 3: AAS 99 (2007), 450]. If Christ strips himself of his equality with God to save me, to accept this salvation I can only do the same, just as Francis of Assisi did before the bishop [See. Franciscan Sources n ° 1043].

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To any poor person and in the face of any poverty, more than the food that perishes, food that does not perish but lasts for eternal life must be guaranteed [See. GV 6, 22-29]. This does not mean giving side to easy integralist proselytism, quite the opposite, it is a missionary proclamation of salvation that calls every man of good will to action, be it secular or consecrated, to announce all that Christ has told and commanded us [See. Mt 28, 20]. Preaching Christ is not a boast, not even a duty but an urgent necessity [See. 1Color 9, 16].

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It is evident that if I distribute only earthly food, maybe I'll be able to fill the poor man's stomach, but I will leave his heart and soul empty. If I think only of the horizontal dimension neglecting the vertical one, risk of creating dangerous artificial havens that find in some social ideas - we think of citizenship income - the demagogic claim to solve all problems well and to please everyone.

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"Get busy" [cf.. GV 6, 27] says Jesus, but to do so it is necessary to go out on a mission with his authority, following the example of those seventy-two disciples who, invested with all power, they returned home full of joy [cf.. LC 10, 17] having noted firsthand that when the revelation of Christ reaches the poorest and the least [cf.. LC 10, 21] the Kingdom of Heaven is established with power. «Get busy» Jesus says again, but only after having made a decisive and privileged choice that gives Christ the primacy over our life. Jesus is the breaking point between the truth of God and the illusion of the truth of the world and whoever does not know and recognize this truth is doomed to scandal, to confusion, to escape even within the communities of believers in which one can be alone and only following the demands that Christ dictates.

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This is why it appears urgent and necessary to reflect as a Church on that question that Christ poses to his disciples and to operate a serene discernment. «You want to leave too?» [See. GV 6, 67], question that sounds like a warning to the obedience of the faith that cannot find substitutes or surrogates in other people or ideals.

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How many baptized Christians today have the thought of Christ and the Church and profess filial obedience? Few, indeed very few. Syndicalist priests are in fashion, psychologists and social workers. I cardinals electricians and LGBT friendly, lay people intent on social claims, ecclesial groups with party cards, those who fight on social networks for free and tolerant love, for the most humane and liberating euthanasia. Those who still, after the fall of the Berlin Wall, orphans of Sol of the future, they returned to the Catholic home through the window and are now being pointed out as adult Christians and teachers. In the end, there are those who in the name of tradition, strong of the Mass of all time and of the of the Latins, adorned with veils of lace, lace and lace would also be ready to dismiss a Pope in the name of their fidelity to the Church. In short, a difficult to manage situation that many parish priests know but that they are unable to contrast and reclaim because the Vaffa-day it is not just the prerogative of grilline squares but also of those Catholics who on the first occasion send the priest to that country, guilty of having tried to announce the harsh word of Christ which refuses compromises and imposes a choice.

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Sad to say, this kind of Catholic will never give way to Christ and his Church because they were unable to profess the words of the blessed apostle Peter «Lord, to whom shall we go? You have the words of eternal life and we believe and know that you are the Holy One of God " [See. GV 6, 68-69]. Much better it would be for them to recognize the beating of the heart and go there, where this leads them, leaving the Church and the Gospel in good order in favor of those who really wish to know and believe in Jesus but who are prevented from doing so by these sad figures.

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Indeed, if as Christians the principle for discernment is not Christ but the parliamentary principle of the majority will never establish the Kingdom of Heaven. If the demands of the world are more attractive than those of the Gospel, the value of obedience and faith will never be understood. It's still, if the word of the Magisterium is decidedly less influential than that of the various Ferragnez, Saviano, Fazio, Zan and the various gurus who appear before us every day is vain the hope of expecting a serious laity who knows how to enter the folds of the world by announcing the newness of the Word..

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Laconi, 28 August 2021

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THE whisper of the vilified virgins who dodge the gnat and swallow the camel. Israeli rabbi Rasson Arousi accuses the Supreme Pontiff of having uttered derogatory phrases about the Torah

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THE WHISPER OF THE VILIPESE VIRGINS WHO SCAN THE MOSCERINO AND SWALLOW THE CAMEL. THE ISRAELI RABBY RASSON AROUSI ACCUSES THE GREAT PONTIFF OF HAVING SAID DISPREGIOUS PHRASES ON THE TORAH

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This polite note of protest by Rabbi Rasson Arousi takes us back to the times and situations in which Christ God thundered: "Blind guides, which strain at a gnat and swallow a camel!» (Mt 23, 24). While on the Talmudic texts the “sacred” right to outrage Jesus Christ in the worst ways, the Virgin Mary and Christianity.

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l'opera at Ariel S. Levi di Gualdo, Herbs Amare – The century of Zionism, 1st edition Rome 2006, reprint Rome 2021 by the Editions The island of Patmos

On certain issues I wrote a full-bodied essay in 2006 which involved me for five years of meticulous and in-depth research. I refer to my book Herbs Amare - The century of Zionism, published in reprint from Editions The island of Patmos In the 2021.

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We come to the actuality: some Jewish religious authorities of the divine and heavenly state of Israel complained that the Supreme Pontiff, in meditation during the audience on 11 August, he would have expressed an invitation to override the Jewish law by considering it obsolete. It is a bold interpretation of the vilified virgins that almost has the flavor of the trial of intentions.

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The Jewish virginal committee wrote to Cardinal Kurt Koch, president of the Pontifical Council for Christian Unity and head of the Commission for Religious Relations with Judaism. In his letter, Rabbi Rasson Arousi, President of the Commission of the Grand Rabbinate of Israel for Dialogue with the Catholic Commission in charge of dialogue with Judaism, expresses concern for the words of the Supreme Pontiff, which, according to him, would have presented the Christian faith as an overcoming of Torah, claiming that the latter "no longer gives life, and this implies that Jewish religious practice in the current era is obsolete ".

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What the Supreme Pontiff really expressed? In fact it would be “guilty” to have commented in these terms the Letter to the Galatians of the Blessed Apostle Paul:

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«[…] the Apostle explains to the Galatians that, in reality, the Covenant with God and the Mosaic Law are not indissolubly linked and the Law is not the basis of the Covenant because it came later, it was necessary and right but first there was the promise, the Alliance. Those who claim that the Mosaic Law is a constitutive part of the Covenant are out of the question. No, the Alliance is first, it is the call to Abraham. The Torah, The law in effect, it is not included in the promise made to Abraham. However, it should not be thought that Saint Paul was contrary to the Mosaic Law. No, he watched her. Repeatedly, in his Letters, he defends its divine origin and argues that it has a very specific role in the history of salvation. The Law, however, does not give life, it does not offer the fulfillment of the promise, because it is not in a position to be able to do it. It is a path that takes you forward towards an encounter " [Full text of the catechesis].

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If on the words of this flawless exegesis the virgins felt violated, it is only because they do not know the Holy Gospels and do not intend to know and study them, just use them in theirs yeshivot orthodox (rabbinical schools) to address all kinds of insolence to Christianity and that great one bastard (mamazer, bastard) of Jesus of Nazareth, born to a prostitute who had a good time with a Roman soldier. Because this is what the vilified virgins teach in the rabbinic schools of rigid orthodoxy, in particular in those of the communities of Kassidim (cf.. Kallah, 1b-18b, Sanhedrin 67a, Chagigah 4b, Beth Jacobh, fol 127, Sanhedrin 103a, Sanhedrin 107b.).

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As I explain in my essay, Judaism, come l’Islam, they are not unitary phenomena but extremely fragmented, made up of communities and schools of thought in constant struggle with each other. Suffice it to say that some Orthodox communities do not consume the declared foods kosher (kasher, allowed, puri) by Orthodox rabbis of other communities, or the meat of animals slaughtered in accordance with slaughter (Shecḥitah) the slaughter of animals whose meat is permitted.

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When certain romantic solons of the Holy See they told me "we talked with Judaism". In response, I have always asked: «With which of the many Judaisms in the world do you think you have had a dialogue? Because they range from the Orthodox divided into sects to the ultra-Orthodox still more divided within them; from conservative to reformed communities, by the Jews liberal to the Jews ultra-liberal who have lesbian rabbis who marry gay couples. So, with which Judaism do you think you have talked?». Because that's the point: some Catholics, above all ecclesiastics and honorary biblicists, now drunk with unspecified dialogues, ready to dialogue with anything but what is Catholic, they have always forgotten that Judaism does not have a central authority and a univocal interpretation of Torah he was born in Talmud.

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Having clarified everything, it is soon said: the newspapers that today headline that the Jewish world has raised a protest, maybe they think the Jewish papacy based in the divine and heavenly state of Israel has made its voice heard? In truth, only the voice of a rabbi who represents his own sect has been raised, part of the variegated galaxy of the fragmented and contentious Jewish world. You want proof of all of this, linked precisely to the divine and heavenly State of Israel? Soon said: there are Jewish sects mostly linked to the most rigid orthodoxy that this state does not recognize, but they consider its foundation to be genuine blasphemy. Among several of these Cassidic groups known as haredim, the most avid are the Neturei Karta (Neturei Map), that while living within it and benefiting from all the prebends that the legislation of that country recognizes for religious, including exemption from compulsory military service, they do not in any way recognize its legitimacy and existence.

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Let's hope Cardinal Kurt Koch don't come out, in response, with an apology message, because if he did it would offend Catholics, therefore we presbyters and scholars who have dedicated our existence to study in order to instruct, to form and enlighten the People of God increasingly in disarray.

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The polite note of protest by Rabbi Rasson Arousi takes us back to the times and situations in which Christ God thundered:

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"Blind guides, which strain at a gnat and swallow a camel!» (Mt 23, 24).

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Now let's try to mention some camels, Why, apart from Jesus Christ presented in the libellus of the Toledot Yeshu like a bastard born from the impure act of a prostitute, the figure of our Divine Redeemer is variously vilified in various passages of the Babylonian Talmud, with the vilified virgins that certain pages teach her in the Orthodox Rabbinical Schools in contempt of Christianity. But there's more: after that in the past centuries the Talmud it was set on fire several times for some of its blasphemous contents, the Rabbis purged certain expressions in subsequent editions, making them vague and postponing detailed explanations to the teaching given verbally. Shortly after the birth of the divine and heavenly state of Israel, those blasphemous expressions were all restored to their original form and are still today a source of teaching and transmission by the main schools of Jewish orthodoxy. About that, Rabbi Rasson Arousi has nothing to say and explain to us, while he is intent on moaning for the outrage of virginity?

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The Roman vilified virgins - to switch to another camel, all ours, nostrano - who between the end of the nineties and the beginning of the 2000s directed the Hebrew monthly Kshlom of the Jewish Community of Rome, they methodically massacred and continued over time the figure of the Supreme Pontiff Pius XII (cf.. Herbs Amare - The century of Zionism, cit. pag. 279-365), publishing and disseminating false historians so grotesque that several Jewish historians of clear fame and scientific reputation intervened from various parts of the world, to distance ourselves from certain news born of pure and humoral invention, or better: by blatant hatred of Christianity. In Italy, among the various Jews who intervened to defend the figure of Pius XII, it is enough to mention Paolo Mieli, who without hesitation declared: "I don't count my dead to an innocent person" (cf.. «In defense of Pius XII – The reasons for the story ", The Osservatore Romano, edition of 14 June 2009).

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Let's move on to another camel given birth and then swallowed by the vilified virgins: In the 2007, S. AND. Mons. Antonio Franco, Apostolic Nuncio in the State of Israel, he announced in an official statement that "he would not be attending a celebration on the Shoah at the Museum Yad Vashem where there is a photo of Pius XII with a caption that places him among the main racist heads of state " (See. Herbs Amare - The century of Zionism, cit. pag. 359).

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In conclusion, I affirm, in science and consciousness, that Rabbi Rasson Arousi is simply ignorant in the etymological sense of the term, that means: ignore and, perhaps, it also intends to ignore the entire evangelical literature, he seems so busy filtering the gnat and swallowing the camel. The answer to his laughable protests is in fact contained in the passage of the Holy Gospel where Christ God affirms:

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"You do not think that I have come to abolish the Law or the Prophets; I have not come to abolish, but to fulfill " (Mt 5, 17).

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This is exactly what the Supreme Pontiff recalled doing the exegesis of a Pauline epistle.

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Just an arrogant ignoramus can write notes of protest considering us guilty of believing by faith that Christ is the Word of God incarnate in the womb of the Blessed Virgin Mary, died and rose on the third day, ascended into heaven and seated today at the right hand of the Father, let it be our fulfillment, may be the beginning for us, the center and the ultimate eschatological goal of our entire humanism. Our faith in Christ cannot be an insult to touchy Jews, especially for those who in their literature and teachings desecrate Christianity in every way and in every form.

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To anyone who wants to learn more this complex discourse I refer to my work Herbs Amare - The century of Zionism.

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the Island of Patmos, 27 August 2021

 

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From Gino Strada to Karl Rahner's insidious and nebulous road about the theory of “anonymous Christians”

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FROM GINO STRADA TO THE INSIDIOUS AND NEBULOUS ROAD OF KARL RAHNER ABOUT THE THEORY OF "ANONYMOUS CHRISTIANS"

the concept of "anonymous Christians" is bankrupt and can serve as an alibi, ie as a warm blanket, but nothing more. I would rather review, as worthy of theological study the concept of San Giustino del Sperm logos, the seeds of truth that can also be found in other religions and cultures but which always have their reason for being in Christ and prepare for a journey of knowledge of him in faith.

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Author
Ivano Liguori, Ofm. Capp.

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emotional beatification a “hot corpse”

captain come back that our own readers inspire us articles through their questions. This happened recently through the question posted by a Reader to the article I dedicated to the death of Doctor Gino Strada.

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Dear Fathers.

While admitting that he does not fully know the events and history of Gino Strada, I wanted to ask: he could not be included in that group of "anonymous Christians" theorized by Karl Rahner? Said in other terms, the famous Gospel passage of «I was hungry, and you fed me ". It assumes who is feeding, to drink, etc. must necessarily have faith in Christ? I understand that it is a complex and controversial issue, however, in my humble opinion, Rahner's intuition about anonymous Christians is not entirely to be rejected. Otherwise it should be concluded that doing good, do good, is the exclusive prerogative of believers, but we all know that's not the case. I know believers (at least, so they define themselves) all rosaries and Holy Masses, but totally devoid of fraternal charity. To quote the Gospel: "Not who says: man! man! He will enter the Kingdom of Heaven ".

Andrea

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This question it offers me the opportunity to clarify the matter even better. First of all, "anonymous Christianity" is Karl Rahner's theorization of a concept of grace that is dangerously close to relativism. It is a belief that can make you believe in any spiritual experience, every jolt of emotionality, any philanthropic action, every religious experience hides a mark of Christianity and salvation. In the pastoral experience that we priests see every day, this concept can be translated as follows:

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«Even if I don't go to Mass, I don't confess, I don't pray, it is enough to do some good work and not hate anyone to be okay ".

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Or, for those openly atheists, unbelievers or simply confused the question sounds like this:

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«I do more good than many Christians who judge […] it is not necessary to be a Christian to love one's neighbor and do good […] I respect everyone, I tolerate everyone, I am out of love for everyone and I am more Christian than those who eat wafers ".

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At the heart of this way of thinking there is an intimate concept of faith, who loves but without compromising, believes but without taking sides, it acts but without taking a position. In the Holy Gospel, instead, we find these words:

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"God's work is this: believe in him whom he sent " [See. GV 6, 29].

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This is a position very different that leads you to give Christ the primacy over your entire existence and recognize him as the only Savior [See. Dichiarazione Lord Jesus], as a start, center and goal of our entire humanism, certainly not one among the many placed in the showcase of the gods of the various beliefs, because Christ is the whole, the only way, Truth and the Life [See. GV 14, 6]. Believing and accepting Christ also means acting as he acted as we see in love for the enemy up to the total gift of his own person. The Blessed Apostle Paul says in the Letter to the Romans that:

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«[…] while we were still sinners, Christ died for the wicked " [See. RM 5,8].

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Words that are equivalent to saying: Christ loved me when I was still, not lovable but ungodly, separated from God. The test bed, this is it, it is love for the enemy that leads me to sacrifice my life. And it is clear, this is something that can only be done under the grace of the Holy Spirit and with a free and disinterested heart.

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In my opinion, the concept of "anonymous Christians" is a failure and can serve as an alibi, ie as a warm blanket, but nothing more. I would rather review, as worthy of theological study the concept of San Giustino del Sperm logos, the seeds of truth that can also be found in other religions and cultures but which always have their reason for being in Christ and prepare for a journey of knowledge of him in faith.

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Very clear on this issue the pastoral constitution of the Second Vatican Council:

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«[…] the saving action of Jesus Christ, and with His Spirit, if estende, beyond the visible boundaries of the Church, to all mankind. Parlando of mistero pasquale, in which Christ even now associates himself living manner in the Spirit the believer and gives him the hope of the resurrection, the Council states: "This applies not only to Christians but also to all people of good will, in whose hearts grace is active invisibly. For since Christ died for all, and since the ultimate vocation of man is in fact one, the divine one, we must hold that the Holy Spirit offers to all the possibility of coming into contact, in the way that God knows, paschal mystery " [See. The joy and hope, n. 22].

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The statement Our life?, about non-Christian religions he says:

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«The Catholic Church rejects nothing of what is true and holy in these religions. It considers those ways of acting and living with sincere respect, those precepts and those doctrines that, although in many points they differ from what it believes and proposes, nevertheless they not infrequently reflect a ray of that truth which enlightens all men. However it announces, and is required to announce, the Christ who is “away, truth and life " [GV 14,6], in which men must find the fullness of religious life and in which God has reconciled all things with himself [See. 2 Color 5,18-19].

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Although this text is clear, Unfortunately, within the Catholic world there are some fringes that accuse the Council itself of having "open to relativism" (!?). To these custodians of an unspecified "tradition", it would be enough to remember what he wrote, a century ahead, a Supreme Pontiff above any possible suspicion, to be exact, Blessed Pius IX:

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"To you it is well known that those who invincible ignorance do not know our religion, but they know the natural law and its precepts from God engraved in the hearts of all and are willing to obey God and lead an honest life, these with the help of light and divine grace may attain eternal life; because God, which sees, scrutinizes and knows the minds, tempers, thoughts, the provisions of all, by reason of his supreme goodness and clemency can not possibly allow it to be punished with eternal punishment anyone who is not guilty of a voluntary fault " [Encyclical How much grief conficiamur, 10 August 1863].

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There is much more to add, but on this subject he wrote in detail and in depth Father Ariel S. Levi di Gualdo in one of his November article 2014, where it first clarifies the concept of ordinary means e extraordinary means of salvation, precisely to dispel certain Rahnerian nebulosity. It deserves to read it.

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As for the famous Eschatological Discourse which we find in Matthew chapter 25, it consists of three parables that must be read together to understand them otherwise there is a risk of making the sacred text say what it does not mean. The famous passage of judgment [See. Mt 25,31-46] in which those who do not know God are rewarded; but yet, they do works of mercy. In this case the reference is to the pagans, to those to whom the Revelation has not yet been presented, to those who follow a natural morality without asking the problem of God or who ignore him in an innocent way, because they have not received the announcement, therefore they do not know it and therefore do not reject it. Cases like these were numerous in the days of the early Church. Today, this discourse can no longer be posed, as for everyone, Christ was announced and everyone had the opportunity to accept or reject him. If I accept it, I will put to good use the talents received which are of God and which serve so that I know him more and enjoy him fully [See. Mt 25,14-30]; if I refuse it, I do like foolish virgins [See. Mt 25, 1-13] who let their faith sleep and die not recognizing the time when the Bridegroom presented himself to them.

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These three parables historically refer to three categories of people: the ancient Jews, Christians and pagans. To conclude, good or love is not for believers but heroic love that gives life, yes, otherwise, if this were not the case, the example of St. Maximilian Kolbe would not make sense. He who sacrificed himself for a father of a family who in that Auschwitz concentration camp must have certainly been surrounded by several "anonymous Christians" and good people, but none of them showed up to save him, except one Franciscan friar, who acted for Christ, with Christ and in Christ. And this speaks volumes about the difference between philanthropy and the great charism of charity.

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Laconi, 19 August 2021

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«You will know the truth and the truth will set you free» [GV 8,32],
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Philanthropic goodness and charity. Faced with the death of Gino Strada we are called to pray, in front of his work, at his thought, leave us the right of criticism and doubt to his image of a secular face

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PHILANTHROPIC GOODNESS AND CHARITY. BEFORE THE DEATH OF GINO STRADA WE ARE CALLED TO PRAY, IN FRONT OF HIS WORK, TO HIS THOUGHT, IN HIS IMAGE OF A LAY FACE LEAVE US THE RIGHT OF CRITICISM AND DOUBT

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Mother Teresa of Calcutta, without the substantial income of an NGO come Emergency - which for Afghanistan alone was able to benefit from 60 million euros in 10 years - has managed to bring peace and assistance to the suburbs of India. By placing herself as a disciple of Christ in rending health and social wars, just as scary and perverse as those fought by Emergency. With one important difference though, which many Catholics still deliberately ignore, what for Doctor Gino Strada e Emergency it is secular philanthropy tanned in the spotlight, for the little Albanian nun it is hiding and heroicity of Charis in which grace made person is identified with Christ.

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Author
Ivano Liguori, Ofm. Capp.

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The great Genoese singer-songwriter Fabrizio De André sings in one of his famous pieces from the sixties:

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«When death calls me, no one in the world will notice, that a man died without speaking, without knowing the truth, that a man died without praying, fleeing the weight of pity " [The Testament, 1966].

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The death of Doctor Gino Strada it reminded me of these lines. In the face of death, every man remains alone. Ma, be clearly stated, before death every man remains alone before God, which is the only one that can decree the right meaning is thickness to an entire existence, without the need for anyone to worry about organizing the canonization theater by direct route. Surgeon and founder of the powerful NGO Emergency, he was the icon of modern secular philanthropism, atheist and convinced militant [See. WHO]. Charismatic character, how controversial; loved and opposed on various fronts and often also by his own medical colleagues who have raised various doubts about his "disinterested humanitarian activity".

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Since youth he was a passionate leftist, zealous member of the Student Movement of the State University of Milan in which - in those villains Years of lead - you didn't go too far when you had to repress a thought other than the politically imposed one or you had to put a dissident opponent in line. Gad Lerner himself - ex manganellatore by Lotta Continua, then passed on the columns of owner's newspaper of Casa Agnelli and following the direction of Tg1 [See. WHO, WHO] - remembers his friend in those years in which Strada represented:

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«[…] the best Milan and the best Sessantotto, it is the demonstration that utopia is not naivete but creative faith […] I remember him in demonstration with the helmet on his head before the green coat of the war doctor " [See. WHO].

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Nothing different could have been expected from a Marxist-Leninist-Stalinist-Maoist current such as the one frequented by the young Gino Strada in the 1960s and 1970s. As far as we know, the late surgeon has never denied that past of gruff and quarrelsome radicalism, indeed there would be reasons to believe that his warlikeness and philanthropic tenacity, coupled with a well-known verbal violence that occasionally manifested itself to his opponents, was born in that period, although afterwards there was the conversion that fromeskimo led him to the white doves, to multicolored flags, respect for others and the ultra-clean olive branch [you see WHO, WHO].

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His death sparked a chorus of praise exaggerated that we hardly find for other philanthropists especially from a certain fringe of the Catholic world who in the person of the seraphic Fra Enzo Fortunato can only praise him [See. WHO] and that with Don Vitaliano Della Sala can only be moved by his memory proposing him as is the beginning of faith for the unbelievers and for those who wish to discover God [See. WHO]. Instead for Peace of Christ, well-known association born Catholic and dead of the left, Gino Strada is a peacemaker [See. WHO].

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For charity, all opinions are legitimate and thoughts worthy of being expressed, yet dear Readers, I don't know about you, but to me the whole question is not convincing. And it is not convincing why these testimonial leading Catholics did not utter a word to the declarations of some time ago on “dark sides” and on “shady areas” of which she was unlawfully suspected, if not openly accused Mother Teresa of Calcutta [See. WHO, WHO] who - I may be allowed the pun - has undoubtedly made more road than Strada on the path of humanitarian and charitable works, so much to obtain in 1979 the Nobel Peace Prize which now they would like to give posthumously to the doctor of Emergency [See. WHO]. Unfortunately, Mother Teresa had the unforgivable flaw of having been a Catholic nun, declared enemy of sin and secular atheism, as well as all those workhorses dear to the modern left which, on the one hand, speaks of peace, on the other, takes it away through sponsorship of abortion, of euthanasia and the meticulous dissolution of the natural family institution.

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Mother Teresa, without the substantial income of an NGO come Emergency - which for Afghanistan alone was able to benefit from 60 million euros in 10 year old [See. WHO] - has managed to bring peace and assistance to the suburbs of India. By placing herself as a disciple of Christ in rending health and social wars, just as scary and perverse as those fought by Emergency. With one important difference though, which many Catholics still deliberately ignore, what for Doctor Gino Strada ed Emergency it is secular philanthropy tanned in the spotlight, for the little Albanian nun it is hiding and heroicity of Charis in which grace made person is identified with Christ, Eucharistic bread that the Sisters of Charity adore daily and for a long time before approaching the poor, sick and marginalized. This is the fundamental difference between the Church and the Social Center, between charity and philanthropy, between Agape e Philia.

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The testament that Doctor Gino Strada leave the world is controversial and the burden of the Christian escapes piety, as De André e would say, although many will try to make him fall into the ranks of the great Italians to be praised and idolized - as was done for the propagator of the right to abortion and euthanasia Emma Bonino [See. WHO] - we know that things are different and we reserve the right to disagree. Yup, let us tell you what we don't like, let us express our concerns, even in front of the praises of Doctor Gino Strada, allow us to do our own Austro-Hungarian mourning ceremonial by pronouncing a solemn "I don't blame- I don't know him - in front of that coffin, so that the fragility that opens up the possibility of redemption even in the last instant of life is recognized.

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Obviously the most staunch advocates of correctness and respect short they will argue that it is no longer the case to rant by bringing out the skeletons of the past of a deceased. Skeletons that, let us say, now we no longer find even inside the wardrobes because they are beautifully displayed in exhibitors and shown to everyone with Luciferian pride. Then, the left pacifundist and politically correct has for years cleaned up the real experience and therefore the biographies of many of their idol characters ...

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Such delicacy is undoubtedly understandable, and it is a kind of honor of arms to the one who has been defeated by death and who, as Jacopone da Todi admonishes in one of his lyrics, puts an end to all pride and ambitions: «When I'm happy, how tall, go to mind burying». However, this privilege is promptly denied when i company, to which Gino Strada has always looked with benevolence and inspiration, they must defeat their usual opponents. Then, in this case, they discover not only admirers of the past of those to whom they want to make fleas but rather they become interpreters and judges stigmatizing the sin of others, just as it has been so many times with regard to the Church and priests [See. WHO].

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In this case, no time is wasted to discredit the sacredness and senselessness of the Christian religion, bringing to light every slightest mistake or itchy scandal and concluding with Nietzsche that God is undoubtedly dead, as he has been singing for more than fifty years company Guccini. And if rightly of Benito Mussolini it is forbidden to say that, among the countless disasters as a dictator, he also did good things; of left-wing dictators only the good things remain. Oblivious of the disasters that this thought has wrought and which are many and such to those wrought by fascism with the difference of intellectual superiority that has distinguished them for several years.

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We even heard, ai vari talk show televisions, leftists committed to making fun of some politician who manifested certain Christian sentiments - sincere or insincere this is not known to us, not being able any of us to read the consciences of others - because guilty of being divorced and remarried. Unless you declare a few minutes later, in the rest of their speeches, that abortion is a great social achievement and euthanasia an act of "mercy", or by supporting the legitimacy of "marriage" between same-sex couples, all - I repeat - after having made a mockery of the opposition politician as ... divorced and remarried (!?).

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The death of Doctor Gino Strada it looks more like an apotheosis of the ancient Roman emperors, in which there is no shadow of sin and whose assumption to heaven is taken for granted. His, the man who did only good: Rome has spoken, Because over! His, the man who has been sanctified by a certain left who needs his own creed, of dogmas, liturgies and obviously of their own saints. And who should dare to make some criticism, to raise some doubts or perhaps to have a different opinion is undoubtedly a criminal, an enemy of peace, a bad person, numb and heartless, in short, a real piece of shit, lemma used several times by the Father of the Italian language: «[…] I saw a head so gross of shit», writes in Comedy the Supreme Poet Dante to indicate ruffians and seducers [See. Inferno, 116].

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This is what happened to the columnist of the Unit, Fabrizio Rondolino than in one of his Tweet defines Emergency "An anti-Western political organization disguised as a walking hospital that must be isolated and boycotted" [See. WHO; WHO]. Rondolino is certainly not what today we could define a right-wing man or a baciapile; but yet, he too was tightened to the ropes and isolated for touching the untouchable [See. WHO]. Well, everything seems normal to you? Enjoyable. And personally I want to raise my doubts, bring criticism, support the thesis ofThe Devil's Advocate. And I do it towards Doctor Gino Strada not as a deceased man to whom my prayers go, but to the public figure and media face of secularism towards which the right to criticism can and must be applied as we still live in a democratic country.

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Why a saint - even when he comes from secularism - he is forced to pass the proof of works, only in this way will he be able to grant the longed-for miracles, only in this way will its credibility be strengthened, otherwise he will only be a poor martyr as his friends from Bergamo use to say. And then we see these works by the surgeon Strada, let's analyze its virtues of Emergency. I would like to say that in the world and in Italy we have many doctors unknown to most who have not had the same luck of visibility and income but who have remained equally faithful to the Hippocratic oath. Doctors who we find saving lives in a provincial hospital ward, inside the guerrilla of the modern existential peripheries, with grueling shifts, unscrupulous and ethical colleagues, dilapidated and inadequate structures, with public health on the verge of disarray. Doctors who continue to be doctors in Italy, sacrificing families and children and who during their holidays stay for free in the clinics of Caritas in Rome or in those of the Opera San Francesco for the Poor in Milan. Which certainly do not perceive the prerogative of an experienced war surgeon, ie approx 3 thousand euros per month [See. WHO] but even here the estimates are confused in the vagueness of the income of Emergency [See. WHO].

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You will hardly find these doctors in the good living rooms of the TV, sitting on soft pillows of that politically correct of company Fabio Fazio. Men in white coats who do not have the patronage of a representative and wealthy NGO behind them, albeit against the war, in fact it survives thanks to the war and the misfortunes of others. Which reminds me very closely of the beautiful and meaningful film by Alberto Sordi del 1974: As long as there is war there is hope [See. WHO]. Doctor Gino Strada says «I am not a pacifist, I'm against wars ". Sure Doctor, she was able to wisely choose which wars to fight and which wars to avoid, within a calculated double standard that someone has had the goodness to detect [See. WHO] and which remains completely unknown to many of his colleagues who, on the verge of collapse, they have no alternative of choice. Either drink or drown. Or perhaps we have to conclude that to be considered true doctors it is necessary to board an NGO ship or serve in a war hospital.?

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Idealism is fine up to a certain point, I understand and encourage him in a 20-year-old but after that he risks the illusion of utopia that made Vauro Senesi affirm:

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«[…] today a utopian has died convinced that peace is a utopia achievable with will and passion. A dreamer who tried to practice dreams died today. Today a realist died, certain that peace cannot be built with weapons " [See. WHO].

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Utopia is such because it is unattainable and when man strives to make it happen, disasters happen. The same disasters of those who try to make God by presuming to eliminate poverty with their own strength, the death, the illness, war and suffering.

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Doctor Gino Strada has helped many people in the war territories it is true, but none the less his colleagues in Italy have done and are doing, saving women and children from abortion, terminally ill with a sweet euthanasia death, poor derelicts who cannot pay for a specialist who asks from 200 Everyone 500 euro for a visit or a diagnostic test that cannot wait for six months on the waiting list to be completed.

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Let us also sanctify the works of Gino Strada and Emergency provided that with him there are also the names and surnames of many other unknown doctors, otherwise we risk propaganda and political visibility, which is why in the future Strada will still be idolized. Yet these things a philanthropist should flee from, but what do you want, there are no longer the philanthropists of the past.

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To those who speak inappropriately, indeed, completely out of charity, combining this word with a declared atheist, indicated by the Blessed Apostle Paul as the highest and most fundamental of the theological virtues [See. The Cor 13, 13], it would be enough to recall the stern warning of Jesus Christ:

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«[…] if you love those who love you, what reward have ye? Do not even the publicans? And if you only greet your brothers, what do ye more? Do not even the Gentiles? So be perfect as your heavenly Father is perfect " [See. Mt 5, 46-48].

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This explains the substantial difference which runs between philanthropism and ideological goodness and Christian charity, which is together with faith and hope, but which of all three is the most important. It is not an easy message for our army of confused Cattocomunists to understand, and we Fathers of The Island of Patmos, in the exercise of our apostolic work, we will never stop spending ourselves, with all our human and spiritual strengths, to try to make it clear that even atheists do good philanthropism, whereas, the charity, only true Christians can do it.

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«Charity has no fictions: flee evil with horror, attach yourselves to the good " [RM 12, 9].

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Laconi, 16 August 2021

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