Antonia Pozzi, ”Izvorul – La sorgente” — catalinafrancoblog

Antonia Pozzi, ”Izvorul – La sorgente” La muntele tău exilat de vânt închis de-îngrădirile pietrelor te reîntorci în vis: reușești printre pietre să-ți pierzi greutatea. Și tu te naști vână albă în clipa albastră, cântec gol întins mai departe de norii fără de grai. Dar cade o rază – și te trezești: pe pământ moare […]

via Antonia Pozzi, ”Izvorul – La sorgente” — catalinafrancoblog

„Pain like no other”

https://www.bbc.com/news/uk-48317793

„The Duke of Cambridge has said he felt „pain like no other pain” after the death of his mother, Princess Diana.

Prince William made the disclosure in a BBC TV documentary about mental health.

He said the „British stiff upper lip thing” had its place when times were hard, but people also needed „to relax a little bit and be able to talk about our emotions because we’re not robots”.

William also spoke of how working as an air ambulance pilot left him feeling that death was „just around the door”.

He said dealing with the loss of his mother – who died in a 1997 car crash – meant he felt he could relate to others who had suffered a bereavement.

He said: „I’ve thought about this a lot, and I’m trying to understand why I feel like I do, but I think when you are bereaved at a very young age, any time really, but particularly at a young age, I can resonate closely to that, you feel pain like no other pain.

„I felt that with a few jobs that I did, there were particular personal resonations with the families that I was dealing with,” he said.

He described how the emotional aspect of being an East Anglian Air Ambulance pilot was „difficult”, especially having come from the military where feelings tend to be put to one side.

Prince William as an RAF Search and Rescue helicopter pilot

He said the ambulance world was „much more open” and he spoke about experiencing „very raw, emotional day-to-day stuff, where you’re dealing with families who are having the worst news they could ever possibly have on a day-to-day basis.”

„That raw emotion… I could feel it brewing up inside me and I could feel it was going to take its toll and be a real problem. I had to speak about it.”

In the BBC One documentary to be screened on Sunday, William speaks to footballers Peter Crouch and Danny Rose, ex-players Thierry Henry and Jermaine Jenas, and England manager Gareth Southgate.

They all shared various mental health issues and pressures they have faced in their careers.

A young Prince William with his mother Princess Diana (circa 1987)

William and his brother, the Duke of Sussex, have previously spoken about the death of their mother – when they launched a mental health campaign called Heads Together, which encouraged people to talk more openly about their problems.”

 

„On t’appellera: celui qui répare les brèches”

 

Prima citire a fost din Isaia cap. 58

Première lecture

First reading

Iată postul care-Mi este plăcut:
    să dezlegi lanţurile nedreptăţii,
        să desfaci legăturile jugului,
să-i eliberezi pe cei asupriţi
    şi să zdrobeşti orice jug,
să-ţi împarţi pâinea cu cel flămând,
    să le oferi săracilor fără casă un adăpost,
iar când vezi un om gol, să-l acoperi
    şi să nu te ascunzi de cel ce este rudă cu tine.
Atunci lumina ta va răsări ca zorii
    şi vindecarea ta va apărea repede;
atunci dreptatea ta va merge înaintea ta,
    iar slava Domnului îţi va fi ariergarda.
Atunci vei chema, iar Domnul va răspunde;
    vei striga după ajutor, iar El va spune: ‘Iată-mă!’

Dacă vei înlătura din mijlocul tău jugul asupririi,
    arătarea cu degetul şi vorbirea răutăcioasă,
10 dacă te vei lipsi pe tine în folosul celui flămând
    şi dacă vei sătura nevoile celui sărman,
atunci lumina ta va răsări în întuneric,
    iar noaptea ta va fi ca amiaza.
11 Domnul te va călăuzi tot timpul,
    îţi va împlini nevoile chiar în locuri uscate de soare
        şi-ţi va întări oasele.
Vei fi ca o grădină bine udată
    şi ca un izvor de apă,
        ale cărui ape nu seacă niciodată.
12 Ai tăi îţi vor rezidi vechile ruine
    şi vei ridica din nou temeliile generaţiilor străbune;
vei fi numit: ‘Cel ce drege spărturile zidurilor’,
    ‘Cel ce restaurează drumurile ca să fie locuite din nou’.

13 Dacă îţi vei opri piciorul de la a pângări Sabatul
şi de la a-ţi satisface propriile plăceri în ziua Mea sfântă,
dacă Sabatul va fi o desfătare pentru tine
şi ziua sfântă a Domnului – o zi onorată,
dacă o vei cinsti prin a nu merge pe calea ta,
prin a nu face ceea ce-ţi place
şi prin a nu vorbi lucruri fără folos,
14 atunci te vei bucura în Domnul,
te voi face să străbaţi călare înălţimile ţării
şi te voi hrăni cu moştenirea părintelui tău Iacov»,
căci gura Domnului a vorbit.

“Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe them,
and not to turn away from your own flesh and blood?
Then your light will break forth like the dawn,
and your healing will quickly appear;
then your righteousness[a] will go before you,
and the glory of the Lord will be your rear guard.
Then you will call, and the Lord will answer;
you will cry for help, and he will say: Here am I.

“If you do away with the yoke of oppression,
with the pointing finger and malicious talk,
10 and if you spend yourselves in behalf of the hungry
and satisfy the needs of the oppressed,
then your light will rise in the darkness,
and your night will become like the noonday.
11 The Lord will guide you always;
he will satisfy your needs in a sun-scorched land
and will strengthen your frame.
You will be like a well-watered garden,
like a spring whose waters never fail.
12 Your people will rebuild the ancient ruins
and will raise up the age-old foundations;
you will be called Repairer of Broken Walls,
Restorer of Streets with Dwellings.

13 “If you keep your feet from breaking the Sabbath
and from doing as you please on my holy day,
if you call the Sabbath a delight
and the Lord’s holy day honorable,
and if you honor it by not going your own way
and not doing as you please or speaking idle words,
14 then you will find your joy in the Lord,
and I will cause you to ride in triumph on the heights of the land
and to feast on the inheritance of your father Jacob.”
For the mouth of the Lord has spoken.

 

06 Le jeûne qui me plaît, n’est-ce pas ceci : faire tomber les chaînes injustes, délier les attaches du joug, rendre la liberté aux opprimés, briser tous les jougs ?

07 N’est-ce pas partager ton pain avec celui qui a faim, accueillir chez toi les pauvres sans abri, couvrir celui que tu verras sans vêtement, ne pas te dérober à ton semblable ?

08 Alors ta lumière jaillira comme l’aurore, et tes forces reviendront vite. Devant toi marchera ta justice, et la gloire du Seigneur fermera la marche.

09 Alors, si tu appelles, le Seigneur répondra ; si tu cries, il dira : « Me voici. » Si tu fais disparaître de chez toi le joug, le geste accusateur, la parole malfaisante,

10 si tu donnes à celui qui a faim ce que toi, tu désires, et si tu combles les désirs du malheureux, ta lumière se lèvera dans les ténèbres et ton obscurité sera lumière de midi.

11 Le Seigneur sera toujours ton guide. En plein désert, il comblera tes désirs et te rendra vigueur. Tu seras comme un jardin bien irrigué, comme une source où les eaux ne manquent jamais.

12 Tu rebâtiras les ruines anciennes, tu restaureras les fondations séculaires. On t’appellera : « Celui qui répare les brèches », « Celui qui remet en service les chemins ».

13 Si tu t’abstiens de voyager le jour du sabbat, de traiter tes affaires pendant mon jour saint, si tu nommes « délices » le sabbat et déclares « glorieux » le jour saint du Seigneur, si tu le glorifies, en évitant démarches, affaires et pourparlers,

14 alors tu trouveras tes délices dans le Seigneur ; je te ferai chevaucher sur les hauteurs du pays, je te donnerai pour vivre l’héritage de Jacob ton père. Oui, la bouche du Seigneur a parlé.

Soros the ogre, CEU and charming Orban

Le président des Etats-Unis, Donald Trump (à droite), a reçu le premier ministre hongrois, Viktor Orban, à la Maison Blanche, le 13 mai.Trump’s dream accomplished…https://www.theatlantic.com/magazine/archive/2019/06/george-soros-viktor-orban-ceu

By Franklin Foer, excerpts from a large paper

„A charming fact about George Soros is that he keeps a court of eccentrics, loquacious intellectuals and academic theoreticians who have become his advisers and friends. Among them is a historian named István Rév. He presides over the CEU archives, a collection of artifacts of communism and the movements that resisted it. Rév works in a dimly lit room at a rolltop desk, beside an antique radio. As he ushered me into his office, he said, “I was the first employee of the university here, and I hope I will not be the last.”

When Rév met Soros, in the 1980s, the financier was already fantastically rich but as yet little known. Soros was just beginning to spend down his fortune, and he hurled himself into the work of philanthropy. “When he arrived in Budapest, he came alone, with a briefcase,” Rév remembered. “After a long trip, he told me, ‘I found worthy causes on which I could spend $10 million, and I’m so happy.’ ”

Not many Jews of Soros’s age would have returned to Budapest with such beneficent intentions. He was 13 when the Nazis invaded the city. Soros went into hiding and assumed a false identity; forged papers announced him as the Gentile Sandor Kiss. Liberation brought fresh horrors. Soros stepped over corpses in the street. Years later, he discovered that Russian soldiers had raped his mother.

Shaking off the traumas of the war, Soros sought to remake his life in London. He worked as a waiter and railway porter before eventually enrolling in the London School of Economics. Soon, he found himself sitting in classes taught by a fellow expatriate who would become his intellectual hero: the Viennese philosopher Karl Popper.Popper had written one of the great works of Cold War liberalism, The Open Society and Its Enemies. An open society, he wrote, demanded an ethic of tolerance and intellectual modesty. Through democratic debate, a nation could struggle toward knowledge, but there were no ultimate truths. Society could progress only through a process of intellectual experimentation, subjecting ideas to criticism and abandoning them in the face of contrary evidence.

When Soros pondered how he might help reshape the country of his birth as it emerged from communism, Popper’s voice was still ringing in his ear. Hungary, like all Soviet societies, had been cordoned off from the wider world of knowledge. Through the foundation he established, Soros attempted to remedy this. In the last decade of the dying regime, he imported hundreds of Xerox machines to a country where only 12 had existed. The photocopiers were a revolution in Hungarian communications, allowing samizdat to travel faster and farther.

After the fall of the Berlin Wall, Soros deployed this model on a larger scale. He spent ecumenically and with minimal bureaucratic impediments. Balázs Trencsényi, a history professor at CEU, first heard of Soros’s foundation as a student. Without an appointment, he strolled into the office, filled out a few forms, and left with a grant to fund a series of film screenings. His was a typical experience. “All the cultural journals were funded by Soros,” Trencsényi said. “Left-wing, right-wing. It didn’t matter.” Soros’s goal was to create the institutions that made an open society viable—not to predetermine which side prevailed in the debates those institutions would foster.

It was in this same audacious spirit that he launched CEU in 1991. The university, he hoped, would compensate for the sorry condition of higher education that had emerged from communism. It would train a new elite for the hard work of reconstructing trampled societies.

Rootless cosmopolitan is a slur often hurled against Soros by his anti-Semitic critics, but it is a worldview he proudly claims as his own. He initially imagined an institution that would transcend borders, fostering the movement of scholars and ideas across the former Soviet bloc. Václav Havel, who had just ascended to the presidency of Czechoslovakia, helped secure an old trade-union hall in Prague, which became one of several CEU outposts in the region. But the right-wing prime minister elected in 1992 was far less hospitable. Soros’s decentralized vision quickly proved logistically and politically impossible to sustain.

Reluctantly, he confined his university to his native city. It lived in the ruins of an old television production company; its buildings were ramshackle, the neighborhood even shabbier. But the university was a church key that opened a bottle of intellectual energies. It attracted students who had come up through stultifying institutions where lecturers droned from prepared texts and censored their thoughts to conform to Marxist dogma. Students breathed the freedom of American-style seminars and encountered previously verboten texts, which they treated with a reverence that humbled their Western instructors.Soros imbibed the atmosphere of experimentation and enthusiasm. “He was involved in every detail,” according to Rév. Leaning on his network of intellectuals, he suggested people to hire, such as the great scholar of nationalism Ernest Gellner. He weighed in on which academic programs the school would offer. On many of his visits, he would stay in the CEU dorm, a building that had once housed the city’s factory workers.

Soon, CEU’s footprint in the city grew, with a gymnasium, a publishing house, and the most important social-science library in the region. The school could even be said to have achieved the lofty goals of its founding. A generation of alumni had remained tethered to the region. One former student became the president of the Republic of Georgia; others became members of the European Parliament. Hungary joined the European Union in 2004, setting the country on a liberal trajectory.

With a justified sense of self-satisfaction, Soros gave the university a $250 million endowment in 2001. Six years later, he stepped down as chairman of its board. CEU modified its raison d’être to adapt to its success. It admitted more students from Africa, Latin America, and other noncontinental locales, reconstituting itself as a global university.Sitting in the school’s café this winter, I could still glimpse its achievements. A student wearing a hijab leaned over a laptop, a defiant sight in a country that has hermetically sealed itself off from Muslim migration. Several tables over, a professor (and former dissident) wiped croissant crumbs from his beard as he called to a student who had skipped his class to protest the current regime. I’d met the student earlier in the day; he had told me that he was gay, and that CEU was one of the few places in his native country where he could hold hands with a partner without fear of violent recrimination. He pointed in the direction of a nearby bathroom: “The only gender-neutral toilet facility in eastern Europe.”

When Viktor Orbán attacks George Soros, he sometimes refers to him as “Uncle George,” a moniker that drips with sarcasm but also has a fitting sense of familiarity. Before Orbán denounced Soros, he benefited from his philanthropy. Soros’ patronage helped propel Orbán’s rise from the beet fields and pigpens of his village. At age 15, Orbán encountered his first bathroom and the miracle of hot water pouring from a tap. His diminutive size invited bullying, which he attempted to repel with displays of overwhelming force. “If I’m hit once, then I hit back twice,” he would bluster decades later. His aspiration to toughness manifested in a fanatical affection for Charles Bronson movies.”

Orbán’s big break came in the mid-1980s, with his acceptance to a new college in Budapest called István Bibó. But before he could go to the big city, the state mandated a stint in the military. Orbán chafed at the army’s relentless indoctrination and its strict hold on his time. On several occasions, his superiors punished him for going AWOL to watch the World Cup. By the time he arrived at Bibó, he had settled into firm anticommunist convictions, which he voiced with stridency and courage.

Bibó was run by a reformer who permitted a freewheeling atmosphere. After Soros visited the school in 1985, he gave the students a photocopier, subsidized a feisty student journal (edited by Orbán), and paid for activists to take language courses and travel abroad.If Bibó was an island in Budapest, Orbán lived on an island within the island. He roomed with other kids from the countryside. Kim Lane Scheppele, a former CEU professor who now teaches at Princeton, calls them the “dorm kids”—their more urbane classmates from Budapest lived with their parents. It was with a small band of dorm kids that Orbán hatched the Alliance of Young Democrats, or Fidesz.

With his aura of fearlessness, Orbán became a salvific figure for older veterans of the struggle against the Soviet order. In his otherwise critical biography, the journalist Paul Lendvai concedes that Orbán was “blessed with exceptional personal talent and tactical skills.” But the battle-worn activists also saw in him a chance to leap over the demographic obstacles that they believed had constrained their success. The eternal division in Hungarian politics pits Budapest against the rest of the country, an extreme version of the urban-rural divide that afflicts most political cultures. Budapest had been the center of a great empire, a soi-disant capital of European civilization. Peasant life, meanwhile, remained frozen in premodernity.

During the 20th century, there was another way to express this division. Rural Hungary regarded Budapest as synonymous with Jewry. This association required wild exaggeration and sprung from deep reservoirs of anti-Semitism. But the leaders of the opposition understood the political challenge this perception presented. Hungary was home to central Europe’s largest Jewish population after the Holocaust: About 100,000 Jews remained in Budapest, and their children included important critics of communism. They hungered for a transcendent figure like Orbán, who could carry their message beyond the metropolis.

Soros’s friends in Hungary’s liberal intelligentsia recommended Orbán as one of their own. When Soros met him, he was captivated by the young activist’s charisma. He made a donation to Fidesz and gave Orbán a scholarship to study civil society at Oxford. For a time, Orbán reciprocated the generosity. He railed against the “malicious attacks” of nationalists who waxed hysterical over Soros’s philanthropic presence in Hungary. In those years, Orbán proudly called himself a liberal, and his party distanced itself from anti-Semitism and revanchist nationalism.How did the Orbán of the early ’90s, with his long hair and academic aspirations, become the architect of illiberalism? One theory suggests that political expediency pulled him to the right. But the liberals had also wishfully imposed their hopes on Orbán, never looking carefully enough at him to notice that he deeply resented them. “The dorm kids always wanted to show the urban intellectuals that they had always been the smarter, better leaders,” Scheppele told me.

There’s a story, which might not be wholly accurate in its particulars, that captures this blister of anger. It was memorialized in verse by the poet István Kemény. At a reception for new parliamentarians in 1994, a liberal leader makes his way across the room to Orbán. The event was one of the rare occasions when the young Orbán, usually clad in blue jeans, wore a necktie. In front of the crowd, the liberal adjusts Orbán’s tie, a condescending gesture that reddens Orbán’s face. The poem declares this humiliation a transformational moment for the “last prime minister of the drowning country of Hungary.”

 

Cea mai frumoasa chemare…

… din întreaga Evanghelie.

Ioan 15,9-17

Aşa cum M-a iubit pe Mine Tatăl, aşa v-am iubit şi Eu pe voi. Rămâneţi în dragostea Mea! 10 Dacă păziţi poruncile Mele, veţi rămâne în dragostea Mea, aşa cum şi Eu am păzit poruncile Tatălui Meu şi rămân în dragostea Lui.

11 V-am spus aceste lucruri pentru ca bucuria Mea să fie în voi, iar bucuria voastră să fie deplină. 12 Aceasta este porunca Mea: să vă iubiţi unii pe alţii aşa cum v-am iubit Eu! 13 Nimeni nu are o dragoste mai mare decât aceasta, şi anume să-şi dea viaţa pentru prietenii lui. 14 Voi sunteţi prietenii Mei, dacă faceţi ce vă poruncesc Eu. 15 Nu vă mai numesc sclavi, pentru că sclavul nu ştie ce face stăpânul lui, ci v-am numit prieteni, pentru că v-am făcut cunoscut tot ceea ce am auzit de la Tatăl Meu. 16 Nu voi M-aţi ales pe Mine, ci Eu v-am ales pe voi şi v-am pus să mergeţi şi să aduceţi rod, iar rodul vostru să rămână, pentru ca orice-I veţi cere Tatălui în Numele Meu să vă dea. 17 Vă poruncesc aceste lucruri ca să vă iubiţi unii pe alţii![b]

Évangile de Jésus-Christ selon saint Jean 15,9-17.

En ce temps-là, Jésus disait à ses disciples : « Comme le Père m’a aimé, moi aussi je vous ai aimés. Demeurez dans mon amour.
Si vous gardez mes commandements, vous demeurerez dans mon amour, comme moi, j’ai gardé les commandements de mon Père, et je demeure dans son amour.
Je vous ai dit cela pour que ma joie soit en vous, et que votre joie soit parfaite. »
Mon commandement, le voici : Aimez-vous les uns les autres comme je vous ai aimés.
Il n’y a pas de plus grand amour que de donner sa vie pour ceux qu’on aime.
Vous êtes mes amis si vous faites ce que je vous commande.
Je ne vous appelle plus serviteurs, car le serviteur ne sait pas ce que fait son maître ; je vous appelle mes amis, car tout ce que j’ai entendu de mon Père, je vous l’ai fait connaître.
Ce n’est pas vous qui m’avez choisi, c’est moi qui vous ai choisis et établis, afin que vous alliez, que vous portiez du fruit, et que votre fruit demeure. Alors, tout ce que vous demanderez au Père en mon nom, il vous le donnera.
Voici ce que je vous commande : c’est de vous aimer les uns les autres. »

As the Father loves me, so I also love you. Remain in my love. 10 If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love.

11 “I have told you this so that my joy may be in you and your joy may be complete. 12 This is my commandment: love one another as I love you. 13 [e]No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends,[f] because I have told you everything I have heard from my Father. 16 It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. 17 This I command you: love one another.