Monday, 4 June 2018

On Shenoi Goembab: a critical analysis

Jason Keith Fernandes, "Bridging the Centuries: A brief biography of Wamanrao Varde Valaulikar."

Tuesday, 20 March 2018

Salesiani nella chiesa


La Chiesa chiede e ha bisogno di noi come SALESIANI. Il carisma non ci appartiene; è un dono dello Spirito per la Chiesa ed è lei che ci chiede di praticarlo. Art 1§4: “La Chiesa ha riconosciuto in questo l’azione di Dio, soprattutto approvando le Costituzioni e proclamando santo il fondatore’.

Bozzolo direbbe: “.   … Gli elementi della consacrazione, infatti, non riguardano puramente la forma esteriore di un’organizzazione operativa o la fisionomia interiore di un cammino spirituale, ma definiscono un’originale figura simbolica di discepolato del Signore e di apostolato ecclesiale, che può essere assunta e attuata solo mantenendone l’integrità. Si tratta ovviamente di un’integrità dinamica, che dà spazio a originali sintesi personali, a seconda dei tempi, dei luoghi e delle attitudini dei soggetti, ma che mantiene il  timbro inconfondibile che deriva da quella sorta di a priori nell’ordine della grazia che è il carisma..”

Nella concretezza dell’UPS: il contributo che possiamo offrire alla Chiesa ha tanto più valore quanto più è espressione del carisma salesiano: iniziazione cristiana, vicinanza del Vangelo alle fasce giovanili più escluse, sistema preventivo come vai di formazione…

Diventare specialisti di qualcos’altro e dedicarsi ad altre ‘parti della vigna del Signore’ è un po’ come quegli sposati che per evitare i problemi che hanno in casa si buttano corpo  e anima nel volontariato, trascurando moglie/marito, figli… si diventa ibridi che non fan frutti buoni né da una parte né dall’altra.

Wednesday, 14 March 2018

The human as lived

The other day Carlo Nanni of the UPS said that the problem with formation was that it concentrated too much on the spiritual to the neglect of the human.

I replied saying that, according to us in the Dicastero, the two absolutely important aspects to be emphasized were precisely the spiritual and the human. (I could have added that the intellectual is important, but that by and large we are giving sufficient attention to it, though we could question the methods, the effects, and so on. Then there is also the pastoral, which needs serious attention: not simply engaging in various apostolates, but processing and learning from them.)

Yesterday Nanni went a step further: he said it was not enough to "talk" about the importance of the human, as one more category "up there" among others. We need to pay attention to the "vissuto," which is messy, confused, which includes light and darkness (my words), the affective, the bodily, the sexual.

And here also we are fundamentally in agreement. Not enough to talk about the human as an anthropological category. "Learning by experience the meaning of the Salesian vocation" involves precisely this kind of sustained attention to the "vissuto," to Erlebnis; to dwell before it and to own it; to find there the voice of the Lord. There in our concrete, messed up, fucked up humanity. "In the belly of the whale, Jonah learned to pray." 

Monday, 12 March 2018

Balthasar, Katholisch

Katholisch. Aspekte des Mysteriums. Johannes Verlag, Einsiedeln (Kriterien 36) 93 S. – 21975. – 31993 Johannes Verlag Einsiedeln, Freiburg. Französisch: Catholique. Fayard, Paris 1976 (Coll. Communio). Mit Nachträgen zu Krise der Mission, Weltanschauungen, Zölibat [nur in der franz. Ausgabe]. Italienisch: Cattolico. Jaca Book, Milano 1977. – 21978. Amerikanisch: In the Fullness of Faith. On the Centrality of the Distinctively Catholic. Ignatius Press, San Francisco 1988. Spanisch: Católico. Aspectos del Misterio. Ediciones Encuentro, Madrid 1988 (Libros de bolsillo 42). Slowenisch: Katoliški, vidiki skrivnosti. Družina, Ljubljana 1995. Polnisch: Catholica. Wierzę w kościół powszechny. Wydawnictwo W drodze, Poznań 1998.

Friday, 8 September 2017

Development of doctrine and differentiation of consciousness

"The possibility of a development in doctrine arises whenever there occurs a new differentiation of consciousness, for with every differentiation of consciousness the same object becomes apprehended in a different and a more adequate fashion." (Lonergan, [PGT] CWL 17:210) 

Community as primordial

"The traditional view was the product of trinitarian and christological problems as these were conceived within the systematic differentiation of consciousness as originated by Aristotle and transposed to Christian soil by Thomas Aquinas. The contemporary view comes out of genetic biology and psychology. From the 'we' of the parents comes the symbiosis of mother and child. From the 'we' of the parents and the symbiosis of mother and child comes the 'we' of the family. Within the 'we' of the family emerges the 'I' of the child. In other words the person is not the primordial fact. What is primordial is community. It is within the community, and through the intersubjective relations that are the life of community, that there arises the differentiation of the individual person." (Lonergan, [PGT] CWL 17:210-211) 

Wednesday, 18 January 2017

Newman and Stein: the desire for truth

From the Avvenire of today, 18 Jan 2017, the interesting news of the link between Newman and Edith Stein. Gerl-Falkovitz says:

Very few know that Edith Stein - herself a figure still to be fully discovered - had dedicated herself for several years to the study of John Henry Newman. Still, despite the several hundred pages translated, we must say that we are as yet unable to say much. [...]

Edith Stein worked at the translation of Newman from 1923, and soon afterwards, she devoted herself to Thomas Aquinas' Quaestiones disputatae de veritate, causing quite a sensation in neoscholastic circles. Two of the translations, Newman's The Idea of a University and Thomas' De ente et essentia, are still unpublished, even in the complete edition of the works of Edith Stein (ESGA, 28 volumes, Herder, Freiburg 2000-2017). The surprising quantity of texts translated after her baptism show Edith's clear desire to familiarize herself with the Catholic world, above all through philosophical reflection. [...]

With her translation, Stein places herself at the very beginning of the German reception of Newman and the scholarly study of his thought. In this sense, the work of translation is a "monument" whose value is not decreased by the differences with the thought of Newman that we are now aware of. On the contrary, from these [differences] it can find a deserved recognition. [...] Unfortunately, apart from the translations, we do not have any explicit reflection by Edith Stein on Newman, but the selection made in the Briefe und Tagebücher vor der Konversion is eloquent. in a letter to her friend Roman Ingarden on 19 June 1924 Edith Stein makes this beautiful and important affirmation: "Translating gives me real joy. Besides it is very interesting for me to enter into such close contact with a spirit like Newman, something that every translation brings with it. His whole life was a search for religious truth and that led him inevitably to the Catholic church." [...] the faith of Edith Stein was similar to that of Newman: although she had a rich experience of the world, her faith found its source in modesty and in ascesis, up to the profound acceptance of external lack of success. Newman's unconditional commitment to the truth, that was the basis of his project of life, appeared in his texts prior to conversion in a preeminent way. [...] In The Development of Christian Doctrine (1845) he wrote: