Sacred Edizione Oro Download Ita 1
Kathryn Garivay
Il pubblico di questa edizione di Anima Mundi avrà la possibilità di sostenere attraverso libere offerte alcune iniziative di solidarietà e assistenza sul territorio, promosse da Arcidiocesi di Pisa-Caritas Diocesana.
I titoli dei capitoli dell'opera sono presi dalla prima edizione stampata nel 2010. Rispetto all'edizione originale giapponese, che presenta alcune pagine a colori, quella italiana è completamente in bianco e nero[27].
I should believe that the authority of the Holy Write has merely the aim of persuading men of those article and propositions which are necessary for their salvation and surpass all human reason, and so could not become credible through some other science or any other means except the mouth of the Holy Spirit itself. However, I do not think it necessary to believe that the same God who has furnished us with senses, language, and intellect would want to bypass their use and give us by other means the information we can obtain with them. This applies especially to those sciences about which one can read only very small phrases and scattered conclusions in the Scripture, as is particularly the case for astronomy, of which it contains such a small portion that one does not even find in it the names of all the planets; but if the first sacred writers had been thinking of persuading the people about the arrangement and the movements of the heavenly bodies, they would not have treated of them so sparsely, which is to say almost nothing in comparison to the infinity of very lofty and admirable conclusions contained in such a science.
Let us then assume and concede to the opponent that the words of the sacred text should be taken precisely in their literal meaning, namely that in answer to Joshua's prayers God made the sun stop and lengthened the day, so that as a result he achieved victory; but I request that the same rule should apply to both, so that the opponent should not pretend to tie me and to leave himself free to change or modify the meanings of the words. Given this, I say that this passage shows clearly the falsity and impossibility of the Aristotelian and Ptolemaic world system, and on the other hand agrees very well with the Copernican one.
For I have discovered and conclusively demonstrated that the solar globe turns on itself, completing an entire rotation in about one lunar month, in exactly the same direction as all the other heavenly revolutions; moreover, it is very probable and reasonable that, as the chief instrument and minister of nature and almost the heart of the world, the sun gives not only light (as it obviously does) but also motion to all the planets that revolve around it; hence, if in conformity with Copernicus's position the diurnal motion is attributed to the earth, anyone can see that is sufficed stopping the sun to stop the whole system, and thus to lengthen the period of the diurnal illumination without altering in any way the rest of the mutual relationships of the planets; and that is exactly how the words of the sacred text sound. Here then is the manner in which by stopping the sun one can lengthen the day on the earth, without introducing any confusion among the parts of the world and without altering the words of the Scripture.
These clear directives of the Pope's fall within the framework of the teachings of the Council, develop them and bring out their underlying meaning. In the climate of the Council, the seeds sown in preceding decades have ripened, and the fruits were harvested of so many studies and researches on the human person, on the relationship between the natural and the supernatural, on the value of earthly realities, on the history of religions. Thanks to the unhoped for contribution of this last subject, which was born just over half a century ago, with anti-Christian and sometimes irreligious intentions and premises, it has been possible to recognize, in the words of the Council, the elements "of truth and grace'' to be found among non-Christians, the "seeds of the Word which lie hidden in them", the "true and holy" things which "often reflect a ray of that Truth which enlightens all men" (7). Nor did the Council Fathers confine themselves to affirmations of principle; especially in the pastoral Constitution Gaudium et Spes, and even more so in the Declaration Nostra aetate, they went into particulars, giving precise and specific examples: the sense of "God" and of the "sacred" in the primitives; meditation on the mystery of the Divine and the search for salvation in Hinduism; the perception of the. inadequacy of the world and meditation in Buddhism; faith in a merciful and almighty God in Islam (8).
Remember, young students, that superficiality, scientific and doctrinal improvisation, is a great enemy of dialogue. Who can say he understands adequately the historical event of Christ and the first development of the faith in history? Who can claim to know thoroughly, I do not say some sacred book of the Indian world, but the religious aspirations and convictions of Hinduism and popular Buddhism? Who can think he knows the faith of a Moslem? And how dare one repeat easily and superficially that it is necessary to dewesternize and dehellenize theology and Christology, without a thorough and reliable knowledge of what Greek thought is and what Christian tradition is? Do not the dogmas of creation, of the divine sonship of Christ, of his equality of nature with the Father, and the mysteries of eschatology and of future resurrection belong to the deposit of faith, which the Fathers and the first theologians had to safeguard, struggling against the hostility and incomprehension of certain movements of Greek thought? (43). The necessity that arises from the nature of dialogue, and which was sanctioned by the Council, of re-examining the heritage of Revelation and of adapting the presentation of the faith to the great religious cultures of mankind (44), does not mean that one must doubt the very meaning of the Christian message, in order to bring about an agreement with systems which, on an objective examination, are seen to be different and sometimes opposite. In a recent address, Paul VI admonishes with fatherly insistence: "The effort, in itself worthy of praise and understanding, to express the truths of the Faith in terms accessible to the language and mentality of our times has sometimes yielded to the desire for an easier success, by ignoring, toning down or distorting certain "difficult dogmas". The attempt, though rightful, is a dangerous one and should be favourably received only when in addition to presenting the doctrine in a more accessible form, it preserves its sincere integrity, excluding any calculated ambiguity. Let your talk be "yes, yes", or "no, no",Lord says (45). Therefore, only he who remains fully faithful to the doctrine of Christ can be a sincere and efficacious man of dialogue. This doctrine is so human, so universal that it presents innumerable points of contact with the aspirations of all men; but at the same time it is so new, so extraordinary, so divine, that it presents itself in all its diversity and novelty to men, and calls upon them and demands from them a radical renewal, "a qualitative leap", a conversion to the new life.
(27) P. Card. Marella, Segretariato per i non-Cristiani, in Oss. Rom., 28 June (giugno) 1964; id. in Oss. della Domenica, 6 Dec. (dicembre) 1964.
(28) Cfr. S. Radhakrishnan, Eastern Religions and Western thought, London 1939; A. J. Toynbee; Christianity among the religions of the World, London 1958; W. E. Hocking, The coming World Civilisation, London 1958. Original French and English editions published by the Vatican Polyglot..
(29) Press. edizione italiana "Guida al dialogo con le religioni", Brescia 1968.
(30) Cfr. P. Hacker, in ZMR (1967), 259-263. This negative view is shared both by those who hold for "dialectical theology" and for the so-called theology of "the death of God".
(32) Cfr. Wisser't Hooft, op. cit., p. 26.
(33) S. Radhakrishnan, This is my Philosophy, New York 1957, citato in Relations among religions today, Leiden 1963, p. 131-134,
(34) Cfr. Kaj Baago, lc. cit., p. 322 sg.; H. Halbfas, op. cit., p. 236; B. Griffith, in The Clergy Monthly, 1968, n. 5, p. 220.
(35) Cfr. B. Griffith, Christian Ashram, London 1966, p. 22-223; K. Klostermaier, Christ und Hindu in Vrindaban, Koln 1968, p. 154-155; id. in Journ. of ecum. Studies, 1968, n. 1, p. 33; H. Le Saux, La rencontre de I'Hindouisme et du Christianisme, Paris 1966, p. 167.
(36) Cfr. R. Panikkar, Maya ed Apocalisse, Roma 1967, p. XXIII; id. in Kairos (1968), p. 118ss.; id. in Orient, juillet-aout 1967, p. 21ss.; H. Le Saux, op. cit., p. 96; A. Roper, The anonimous christian, New York 1966, p. 128.
(37) Cfr. R. Schlette, Die Religionen als thema der Theologie, Freiburg 1964 (ed. ital., Brescia 1968).
(38) Cfr. H. Halbfas, op. cit.
Dr Holland received his PhD in Creative Writing at Queensland University of Technology, Brisbane, Australia, where he researched supermodern non-place, sacred place, and Japanese literary aesthetics. His particular research areas are creative writing, stylistics, comparative literature, supermodernity and sacred place. Among his recent novels are La Donna del Club 49: Un noir in Vietnam (2019, O Barra O Edizione, Italian translation by Giacomo Falconi); One (2016, Transit Lounge), which was longlisted for the 2018 International Dublin Literary Prize); and The Mary Smokes Boys (2013, Hawthorne Books, USA; 2010, Transit Lounge, AUS) which was longlisted for the 2011 Miles Franklin Award and shortlisted for The Age Book of the Year. He has been a judge of the Commonwealth Short Story Prize (2016).
NTI-MA is a multi dimensional and sensorial experimentation in dance, movement, sound, music, sculpture and storytelling blurring and blending the boundaries between music, theatre, and visual art. The project emerges as an exploration of the dynamics between noise as a non-representational aspect of nature, the immaterial legacies embedded in music, the shifting hierarchies of the senses, spaces for non-human intersubjectivity and the use of symbolism as vessels that the invisible can occupy. Music and dance are used as codified science, decoding and recoding ancestral musical traditions and spiritual technologies for a contemporary music experience. While tuning into the living archives of various interconnected indigenous spiritualities and cosmic nature through synesthesia and elements of ritual and ceremony. Most mystical traditions emphasise the importance of connecting with the invisible realms in order to heal and transform oneself and society through communal participation and the blurring of boundaries between performer and audience. The Ancient Kongo traditions are characterised by a belief in the interconnectedness of all things and the importance of community and collective well-being, these have been important notions in the development of contemporary Pan-Africanism (Ubuntu, Kimuntu). The Kongo word NTI refers to the sacred palm tree, and Ma refers to the gift of the feminine, NTI-MA representing the heart chakra, the torus vortex where we connect to others, visible and invisible through the rhythms of our heartbeats. NTI-MA musically challenges the dominant Western notion of music as a form of representation bringing the focus instead on the ways in which music shapes and affects our experiences. This perspective opens up new possibilities for thinking about music and its role in society and offers a way to explore the decolonization of musical composition. As music can be used to reinforce dominant power structures, this is particularly powerful in contexts where indigenous musical traditions have been demonised, suppressed or erased.
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