Cine ajunge în rai si cine nu

„E în cer taticul meu?”

Asta Dumnezeu singur hotaraste. Dumnezeu, care „e un tatic”. (Si tot El stie adevarul ascuns în adâncul inimilor, adaug eu la adresa celor care raspândesc zvonuri, considerându-se proprietari ai adevarului, inclusiv al celui, atât de grav, în ce priveste viata dupa moarte si soarta sufletelor.)

Raspunsul Papei Francisc dat unui baietel care si-a pierdut tatal, un om care a lasat sa-i fie botezati cei patru copii, desi el însusi era ateu.

Daca un barbat a putut creste asemenea copii (baietelul a avut curaj sa vina inaintea unei multimi ca sa-si exprime durerea si nedumerirea), si i-a botezat desi nu era credincios, el  a fost cu siguranta un om bun.

“A boy that inherited the strength of his father also had the courage to cry in front of all of us,” the pope said. “If this man was able to create children like this, it’s true that he is a good man.”

“That man did not have the [gift] of faith, wasn’t a believer. But he had his children baptized. He had a good heart,” Francis added.

“There, Emanuele, that is the answer,” the pope said, according to a translation provided by the Catholic News Service. “God surely was proud of your father, because it is easier as a believer to baptize your children than to baptize them when you are not a believer. Surely this pleased God very much.”

This isn’t the first time Francis has acknowledged that atheists can work for good.

In a 2013 homily, the pope reiterated the Christian belief that eternal salvation is attained through Jesus Christ. But he declared that all humans are created in the image of God, and that all have a duty to do good. This principle of doing good to others is one that unites all of humanity, the pope said, including atheists.

“Just do good and we’ll find a meeting point,” the pope said in that sermon.

https://www.huffingtonpost.com/entry/how-pope-francis-comforted-a-boy-who-wondered-if-his-dad-a-non-believer-was-in-heaven

 

Reclame

De la Ioan Florin citire… o splendoare

Îmi dădusem demisia de la ziar și eram pe drumuri. Plutea în aer ceva suprarealist, dar încă nu știam ce. Contra unei șpăgi cât jumătate din ultimul meu salariu îmi aranjasem o cameră în căminul facultății de medicină. Ca să mă întrețin, dădeam meditații de anatomie unor arabi cărora le spusesem că sunt un medic […]

via un tangou de neuitat — JURNAℓ SCOȚIAN

„One can dream”

Author David Grossman, whose son Uri was killed in the 2006 Lebanon War and who on Thursday will be awarded the 2018 Israel Prize for Literature, addressed bereaved Israelis and Palestinians at an alternative Memorial Day event on April 17, 2018. 

Excerpts

„Dear friends, good evening.

There is a lot of noise and commotion around our ceremony, but we do not forget that above all, this is a ceremony of remembrance and communion. The noise, even if it is present, is beyond us now, because at the heart of this evening there is a deep silence — the silence of the void created by loss.

My family and I lost Uri in the war, a young, sweet, smart and funny man. Almost twelve years later it is still hard for me to talk about him publicly.

The death of a loved one is actually also the death of a private, whole, personal and unique culture, with its own special language and its own secret, and it will never be again, nor will there be another like it.

It is indescribably painful to face that decisive ‘no’. There are moments when it almost sucks into it all the ‘have’ and all the ‘yes’. It is difficult and exhausting to constantly fight against the gravity of loss.

It is difficult to separate the memory from the pain. It hurts to remember, but it is even more frightening to forget. And how easy it is, in this situation, to give in to hate, rage, and the will to avenge.

But I find that every time I am tempted by rage and hate, I immediately feel that I am losing the living contact with my son. Something there is sealed. And I came to my decision, I made my choice. And I think that those who are here this evening — made that same choice.

And I know that within the pain there is also breath, creation, doing good. That grief does not isolate but also connects and strengthens. Here, even old enemies — Israelis and Palestinians — can connect with each other out of grief, and even because of it.

I have met quite a few bereaved families over these past years. I told them, in my experience, that even when you are at the heart of the pain you should remember that every member of the family is allowed to grieve the way they want, the way they are, and the way their soul tells them to.

No one can instruct another person how to grieve. It’s true for a private family, and it’s true for the larger ‘bereaved family’.

There is a strong feeling that connects us, a feeling of a joint fate, and the pain that only we know, for which there are almost no words out there, in the light. That is why, if the definition of a ‘bereaved family’ is genuine and honest, please respect our way. It deserves respect. It is not an easy path, it is not obvious, and it is not without its internal contradictions. But it is our way to give meaning to the death of our loved ones, and to our lives after their death. And it is our way to act, to do — not to despair and not to desist — so that one day, in the future, the war will fade, and maybe cease completely, and we will start living, living a full life, and not just subsisting from war to war, from disaster to disaster.” …………..

„One can dream. One can also admire achievements. Israel is worth fighting for. I also wish these things for our Palestinian friends: a life of independence, freedom and peace, and building a new, reformed nation. And I wish that in 70 years’ time our grandchildren and great-grandchildren, both Palestinian and Israeli, will stand here and each will sing their version of their national anthem.

But there is one line that they will be able to sing together, in Hebrew and Arabic: “To be a free nation in our land”, and then maybe, at last, it will be a realistic and accurate description, for both nations.”

https://www.haaretz.com/israel-news/full-text-speech-by-david-grossman-at-alternative-memorial-day-event-1.6011820?utm_source=Push_Notification&utm_medium=w

„And no birds sing”

Rachel Carson about her „Silent Spring”: This is a book about man’s war against nature, and because man is part of nature it is also inevitably a book about man’s war against himself.

At that point, Carson was considering The War Against Nature and At War with Nature as possible titles, but settled on Silent Spring in September — a title inspired by Keats, Carson’s favorite poet: “The sedge is withered from the lake, / And no birds sing.”

Four months later, in January of 1962, she reports to Freeman the completion of her Herculean feat:

I achieved the goal of sending the 15 chapters to Marie [Rodell, Carson’s literary agent] — like reaching the last station before the summit of Everest.

Rodell had sent a copy of the manuscript to longtime New Yorker editor William Shawn, who gave Carson the greatest and most gratifying surprise of her life. Struggling to override her typical self-effacing humility, she relays the episode to Freeman:

Last night about 9 o’clock the phone rang and a mild voice said, “This is William Shawn.” If I talk to you tonight you will know what he said and I’m sure you can understand what it meant to me. Shamelessly, I’ll repeat some of his words — “a brilliant achievement” — “you have made it literature” “full of beauty and loveliness and depth of feeling.” … I suddenly feel full of what Lois once called “a happy turbulence.”

In an exquisite letter to Freeman penned later that day — a letter that is itself a literary masterpiece — Carson echoes Zadie Smith’s assertion that the best reason for writing books is “to experience those four and a half hours after you write the final word.” She writes:

After Roger was asleep I took Jeffie [Carson’s cat] into the study and played the Beethoven violin concerto — one of my favorites, you know. And suddenly the tensions of four years were broken and I got down and put my arms around Jeffie and let the tears come. With his little warm, rough tongue he told me that he understood. I think I let you see last summer what my deeper feelings are about this when I said I could never again listen happily to a thrush song if I had not done all I could. And last night the thoughts of all the birds and other creatures and the loveliness that is in nature came to me with such a surge of deep happiness, that now I had done what I could — I had been able to complete it — now it had its own life!

Photograph by Bill Reaves from the Environmental Protection Agency’s Documerica project (U.S. National Archives)

Silent Spring was published on September 27, 1962 and adrenalized a new public awareness of the fragile interconnectedness of this living world. Several months later, CBS host Eric Sevareid captured its impact most succinctly in lauding Carson as “a voice of warning and a fire under the government.” In the book, she struck a mighty match:

When the public protests, confronted with some obvious evidence … it is fed little tranquilizing pills of half truth.

How tragic to observe that in the half-century since, our so-called leaders have devolved from half-truths to “alternative facts” — that is, to whole untruths that fail the ultimate criterion for truth: a correspondence with reality.

Carson, who was posthumously awarded the Presidential Medal of Freedom, never lived to see the sea change of policy and public awareness that her book precipitated. Today, as a new crop of political and corporate interests threatens her hard-won legacy of environmental consciousness, I think of that piercing Adrienne Rich line channeling the great 16th-century Danish astronomer Tycho Brahe, another scientist who fundamentally revolutionized our understanding of the universe and our place in it: “Let me not seem to have lived in vain.”

Let’s not let Rachel Carson seem to have lived in vain.

Maria Popova

From https://www.brainpickings.org/2017/01/27/rachel-carson-silent-spring-dorothy-freeman/?utm_source=Brain+Pickings&utm_campaign=

«la Parole de Dieu précède et dépasse la Bible»

 Le pape François rencontre la Commission biblique pontificale

 A l’occasion de leur assemblée plénière, le Pape a rencontré les membres de la Commission biblique pontificale. Dans son discours le Saint-Père a rappelé le lien entre écriture et tradition, écriture et foi.

 

Discours du pape François

Vénéré frère,
Chers membres de la Commission biblique pontificale,
Je suis heureux de vous accueillir au terme de votre Assemblée plénière annuelle. Je remercie le président l’archevêque Gerhard Ludwig Müller, pour ses salutations et son exposition concise du thème qui a été l’objet des réflexions attentives de vos travaux. Vous êtes à nouveau rassemblés pour approfondir un sujet très important : l’inspiration et la vérité de la Bible. Il s’agit d’un thème qui concerne non seulement le croyant singulier, mais l’Eglise entière, car la vie et la mission de l’Eglise se fondent sur la Parole de Dieu, qui est l’âme de la théologie et l’inspiratrice de toute l’existence chrétienne.

Comme nous le savons, les Saintes Ecritures sont le témoignage sous forme écrite de la Parole divine, le mémorial canonique qui atteste l’évènement de la Révélation. Donc la Parole de Dieu précède et dépasse la Bible. C’est pour cela que le centre de notre foi n’est pas seulement un livre, mais une histoire de salut et surtout une Personne, Jésus-Christ, Parole de Dieu faire chair. Et parce que l’horizon de la Parole divine embrasse et s’étend au-delà de l’Ecriture, il faut, pour la comprendre adéquatement, la constante présence de l’Esprit-Saint qui «conduit vers la vérité tout entière» (Jn 16,13). Il est nécessaire de se placer dans le courant de la grande Tradition qui, sous l’assistance de l’Esprit-Saint et la conduite du Magistère, a reconnu les écrits canoniques comme Parole adressée par Dieu à son peuple et n’a jamais cessé de les méditer et d’en découvrir les inépuisables richesses. Le Concile Vatican II l’a confirmé avec grande clarté dans la Constitution dogmatique Dei Verbum: « tout ce qui concerne la manière d’interpréter l’Écriture est finalement soumis au jugement de l’Église, qui exerce le ministère et le mandat divinement reçus de garder la Parole de Dieu et de l’interpréter » (n. 12).

Comme nous le rappelle encore la Constitution conciliaire susmentionnée, il existe une unité indissoluble entre Sainte Ecriture et Tradition, puisque toutes deux proviennent d’une même source : « La sainte Tradition et la Sainte Écriture sont donc reliées et communiquent étroitement entre elles. Car toutes deux, jaillissant de la même source divine, ne forment pour ainsi dire qu’un tout et tendent à une même fin. En effet, la Sainte Écriture est la Parole de Dieu en tant que, sous l’inspiration de l’Esprit divin, elle est consignée par écrit ; quant à la sainte Tradition, elle porte la Parole de Dieu, confiée par le Christ Seigneur et par l’Esprit Saint aux Apôtres, et la transmet intégralement à leurs successeurs, pour que, illuminés par l’Esprit de vérité, en la prêchant, ils la gardent, l’exposent et la répandent avec fidélité : il en résulte que l’Église ne tire pas de la seule Écriture Sainte sa certitude sur tous les points de la Révélation. C’est pourquoi l’une et l’autre doivent être reçues et vénérées avec un égal sentiment d’amour et de respect » (ibid., 9).

Il s’en suit par conséquent que l’exégète doit être attentif à percevoir la Parole de Dieu présente dans les textes bibliques en les plaçant à l’intérieur de la foi de l’Eglise. L’interprétation des Saintes Ecritures ne peut être seulement un effort scientifique individuel, mais doit être toujours confrontée, intégrée et authentifiée par la tradition vivante de l’Eglise. Cette norme est décisive pour préciser le rapport correct et réciproque entre l’exégèse et le Magistère de l’Eglise. Les textes inspirés par Dieu ont été confiés à la Communauté des croyants, à l’Eglise du Christ, pour alimenter la foi et guider la vie de charité. Le respect de cette nature profonde des Ecritures conditionne la validité même et l’efficacité de l’herméneutique biblique. Ce qui montre l’insuffisance de toute interprétation subjective ou simplement limitée à une analyse incapable d’accueillir ce sens global, qui au cours des siècles a constitué la Tradition du Peuple de Dieu entier, qui «in credendo falli nequit» (Conc. Ecum. Vat. II, Cost dogm. Lumen gentium, 12).

Chers frères, je désirerais conclure mon intervention en formulant mes remerciements à vous tous et en vous encourageant dans votre précieux travail. Que le Seigneur Jésus Christ, Verbe de Dieu incarné et divin Maître qui a ouvert l’esprit et le coeur de ses disciples à l’intelligence des Ecritures (cf. Lc 24,45), guide et soutienne toujours votre activité. Que la Vierge Marie, modèle de docilité et d’obéissance à la Parole de Dieu, vous enseigne à accueillir pleinement la richesse inépuisable de la Sainte Ecriture, non seulement à travers la recherche intellectuelle, mais dans la prière et dans toute votre vie de croyants, spécialement en cette Année de la foi, afin que votre travail contribue à faire resplendir la lumière de la Sainte Ecriture dans les cœurs des fidèles. En vous souhaitant une continuation fructueuse de vos activités, j’invoque sur vous la lumière de l’Esprit Saint et je donne à tous ma Bénédiction.
Traduction de Zenit, Anne Kurian