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Ciclofficina

The Ciclofficina of Turin a small business center where you can repair your bike to a very low cost, usually slightly higher than that of the parts, thanks to his personal commitment and cooperation with others. The repair activity is not for profit, but it allows anyone, even those with limited economic resources, to have a cheap, environmentally friendly and reliable which is cycling. The Ciclofficina offers courses in self-repair of inner tubes, brake system and the gear spokes and truing wheels and bicycle restoration. addition to meeting and exchange point for cyclists citizens is also a center for the promotion and encouragement of sustainable urban mobility through initiatives and events to raise awareness of cycling as a means of transport. The cilcofficina, managed by Move Equilibria in this period is occupied in the classroom hosted the Turin Polytechnic in 1M via Boggio 71 and is open on Saturdays from 15.00 to 19.00.

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'HISTORY fondant' Islam (ARMY HISTORY, SENTENCE PASQUALINO Demitra)

need to deepen the "MUSLIM QUESTION ': After 11 September 2001, the day of the attack on the Twin Towers in New York, the Muslim question is the focus of world affairs. Some speak of a clash of civilizations and those who argue that the incompatibility between the two worlds just covers the violent Islam. All of us are called to understand what happened and how the situation will evolve. We think it appropriate, therefore, learn a little more 'knowledge of this part of the world, to which the prejudices and misinformation abound. So far we have traveled the world Starting from the economy and reaching the Muslim religion, and now, to pursue other peculiarities, the retrace in reverse. Something will already mentioned above, but you know that "it should be repeated."



7.4.2. Muhammad: Islam is considered a continuation and a restoration of Judaism and Christianity, but there is no doubt that his specific start with Mohammed, a figure that looms in the history of mankind, even for those who are not Muslim. Although a merchant caravan illiterate, about the year 610 Muhammad was of significant religious experiences in which he was inspired (or rather dictated) the Sublime Koran. In 612 he began his public ministry in Saudi Arabia where, at that time, there were three main religious orientations: Judaism, Christianity and polytheistic paganism.

Muhammad was the center of his preaching the fight against polytheism, saying that God, Allah, is a unique, one-man (in stark contrast to the Christian doctrine of the Trinity). Also announced the verdict of God with power over men with the severe punishment of sinners and abundant award of the righteous.

not being considered as the initiator of a new faith, Muhammad wanted to restore the worship of the God of Abraham, Moses and Jesus Christ (considered only as a great prophet.) This feeling of continuity with the past led him, at first, turning to pray and to pray towards Jerusalem.

Despite the disagreements and mistrust of the majority, the number of followers increased. After 10 years of preaching, however, Mohammed was forced to leave his city, Mecca, finding refuge in Yathrib, in what was then called Medina (Medinat to Nabi, ie City of the Prophet).

The flight from Mecca to Medina was a real breakthrough and was later chosen as the beginning of the Muslim (Hijra, 622 AD). In fact, abandoning his city and his family clan, Muhammad had only the people close firmly convinced of his mission (including a part of the family) with which to strengthen the bonds of faith, facing a very risky adventure.

Most of the inhabitants of Medina joined the preaching of Mohammed, but a strong core of Jewish resistance did. Islam and Judaism came to oppose it and it was in these circumstances that the prayer of Muhammad ceased to apply to Jerusalem, to begin to head toward Mecca.

The flight to Medina was not intended to avoid confrontation, but to be better prepared and, two years later, Muhammad will bring its first armed attack on Mecca (the battle of Badr, the year 624). After a series conflicts with the inhabitants of Mecca, there was first a cease-fire (628) and then a conquest of the city almost without a shot being fired. Conquered the capital (630), Muhammad easily obtained membership of the generality of the Arab tribes. It was thus to have, as well as a religious Muslim, a Muslim army, a Muslim territory and a Muslim state. Muhammad, however, could not continue his work because shortly after (632) caught him unexpectedly died in Medina, where he continued to reside and where today his tomb.



7.4.3. The first caliph 'rightly guided': After the death of Muhammad his followers elected a caliph (from khalifa, meaning successor) with the task of guiding the Muslim community, the path set by the Prophet. The caliphs could not change or adapt the teachings of Muhammad, but just put it into practice.

In the first four caliphs (632-661), the Muslim community remained essentially compact and their work is recognized as valid by the generality of Muslims. All four were "followers of the first hour," that Muhammad had followed since his flight to Medina and are defined as "rightly guided." To put it in Christian terms, the first four caliphs are a kind of "Apostles" of Mohammed, which is not usually called into question the validity work.

The first caliph was Abu Bakr (632-34), but his election was not considered binding by some Arab tribes, who regarded the submission to Muhammad not transferable to their successors. Abu Bakr, however, defeated them in battle and held the compact community. He gave it the street, however, to the endless series of internal conflicts which are still abundantly present. Abu Bakr (facilitated by the fact that it took the caliphate for only two years) was the only one of the four "rightly guided" to die a natural death: the other three will end up murdered at the hands of other Muslims, their opponents.

The second caliph was Omar (or Umar, 634-644), the great conqueror. The Arabian Peninsula was located behind the two great empires of the time (ie, the Byzantine and Persian) and nothing was expected that tens of thousands of Arabs would have destroyed one (Persian) and put the other on the ropes (the Byzantine ), and this in only 10 years! The amazing feat of Omar was made possible by the spontaneous conversion of conquered populations to Islam, so that they in turn became the new conquerors, fueling the chain reaction.



7.4.4. THE 'golden age' of Islam: In short, in a few years, Islam not only surpassed all, militarily, but also on culture and politics. On the military side, the first setback they have at Poitiers (732), politically, the West will regain the founding of the Holy Roman Empire (800), but on a cultural level will continue to look to the upper world of Islam for a thousand years! In fact it will be only after the advent of Humanism and the Renaissance (14th-16th century), which will imitate the West to Islam, rather than the reverse.

On the religious issue is more complex and can not be addressed in these pages, is there anyway to say that it is precisely on the religious front that the world of Islam shows its greatest strength. The secularised West shows, the costumes and casual family significantly affected by the establishment, so it is logical that the ethical-religious the West has little to say to a Muslim world strongly permeated by the sacred. Ironically, the Muslims have more in sympathy zealous Christians, rather than "secularized." To simplify the extreme, had only one Englishman (known as Lawrence of Arabia) to drive the Arabs, when Britain was still permeated by the rigid Puritan values, but now Muslims, morally judge severely the West.

This golden age of Islam is essential to understand the nostalgia and hopes that still pervade the Muslim world, where it is considered repeatable also currently the overthrow of empires dominant: if Allah wills ("Allah akbar," Allah is great "was the cry of War of the early Muslim armies and constantly echoes today in the world of Islam). In the next step we'll see more connections between the "founding story" and current affairs.


Fernando De Angelis http://puntoacroce.altervista.org/Proiezioni/305u-Cult_econom74_Mds.htm
05/07/2002, Updated: 01/05/2008

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MUSLIM WORLD MUSLIM WORLD MUSLIM WORLD 1 2

FORCE STRENGTH OF ISLAM

The contact between Islam and the West was long and deep, if only to geographical proximity, and in many Muslim countries, the French or English is commonly used. Yet between Islam and the West have not been able to produce a true amalgam. Islam has had the strength to resist the West on several floors, while retaining its specificity, which makes it irreducible not only in economic and political (as we have seen), but also on the cultural, military and religious.

On a cultural Muslim societies are very diverse, but also more open and secular (eg Turkey and Tunisia), retain their style and their particular system of values.

On the military side, even when the opponent has a clear preponderance of means (see the Israeli-Palestinian conflict) still can not lead to a Muslim population made ready to fight by any means and at any cost, which can also stop the fight (truce), but never fully accept the defeat (peace).

On the religious level of Islam has had the strength to win over the masses who were already Christian and regions (North Africa, Middle East) and it is not true that conversions to Islam were made at the work of the sword (Islam has imposed its political domination, Christians and Jews, leaving a limited freedom of worship, but real). A fact that should give pause is that there has been no population converting to Islam then it came back. The Christian reconquest was always military. The attempts of evangelization of the missionaries who worked among the Muslims have always gone largely empty (contrary to what happened in other contexts). There were no conversions obtained even when he was a Francis of Assisi to try, or when there was facilitation of colonial French and English. It seems that now some countries are going to form small Christian churches of converts from Islam, but for now the phenomenon is quantitatively limited.


Fernando De Angelis http://puntoacroce.altervista.org/Proiezioni/305t-Cult_econom73_Lv.htm
02/05/2007, Updated: 01/05/2008

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Democrats but not plural

A first consideration is that the difficulties of rooting of economic liberalism are parallel to the difficulties of rooting of political liberalism (ie a pluralist democracy centered on the Parliament).

1. Islam tends to be democratic in the sense that is alien to the hierarchical and recognizes no real authority over the Muslim community (umma) and, ultimately, the Koran, whose interpretation is ultimately an individual.

2. But it is not democratic in the sense that often gives this word in the West, because it tends to be non-Muslim pluralist, that is a little tolerant of those who think differently.

3. You also tend antiparliamentary, because the majority tends to delegitimize the minorities and the minorities not to submit to the majority.

4. In the Muslim world there are a variety of forms of government (monarchies and parliamentary, presidential and parliamentary republics), but where more or less degree, occurs usually a violent tendency. Even when governments are moderate and have broad consensus, are usually threatened by dissidents ready to use weapons. Political authorities, however, came to power, must therefore always be prudent and guard against terrorist attacks, attempts to insurrection or coup d'etats.

Fernando De Angelis http://puntoacroce.altervista.org/Proiezioni/305s-Cult_econom72_GeR.htm

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Religions for Peace? The declaration Nostra Aetate: theology of religions and interreligious dialogue


Sandra Mazzolini (July 18, 2006) [...]

3. As we talk with each other: the inter-religious dialogue

view of the Church's relations with other religions, then it should be noted as we talk with each other, at that level, it is assumed also because of the dialogue between different religious traditions. The reflection on interreligious dialogue has been progressively extended over the years Council of the post, while unable to describe in terms of increasing uniformity of development - in recent decades have in fact also known to cause setbacks below and outside the Church - it is however a point of no return.

taking into account only the magisterial teaching, the texts produced covering a period of time since that part of the celebration of Vatican II to arrive near the end of the twentieth century. The writing of texts that illustrate the theme of dialogue, or specifically addressing the topic, as part of a broader thematic horizon, she not only subject to the magisterial instance of the universal Church, but also that of local churches and / or details. It would be erroneous belief that the documents of local churches and / or cloning details are only those of the universal Church, which now take into consideration. In fact between the two instances of the Magisterium has been established on this subject a diverse bi-directional movement, which is now too complex to investigate.

in council documents, is not a definition of real dialogue. Dhavamony mentions two meanings according to which the Council wishes to dialogue: as a research tool shared the truth (cf. Humanae Dignitatis [DH 1]) and as a means of collaboration for the common good (cf., for example, Gaudium et Spes [ GS] 21). The Council also profiled a different type of dialogue: dialogue ecumenical, interfaith, missions, with the so-called "non-believers". "It is obvious that the principles on which each type of dialogue and the issues it addresses are partially different from that in other kinds of dialogue. However, the different forms of dialogue can not be dissociated from each other" .29 The

August 6, 1964, between the second and third period reconcile released the encyclical Ecclesiam suam [ES] Paul VI, with its "dialogue enters new perspective adopted by the Church in its program of renewal and the encyclical in the context reconcile, is an important index of openness to the world. The very term "dialogue" with 30 made its debut this encyclical in official documents of the Church ".31 The third part is devoted to the dialogue in fact, that" dialogue of salvation "declined in different forms and has the recipients all human beings; Paul VI stands in this regard four concentric circles: all that is human and the world, believers of other religions, other Christians, the authentic cattolici.32 A note of cautious opening and concluding part of the encyclical dedicated to dialogue with believers in God Paul VI wrote:

But we will not refuse our respectful recognition of the spiritual and moral values \u200b\u200bof the various non-Christian religions, they want to promote and defend the ideals that may be common in the field of religious freedom, human brotherhood, good culture, social welfare and civil order. With regard to these common ideals in a dialogue on our part is possible, and we will not fail to offer it where, in good faith and mutual respect, will be graciously accepted (ES 112). ES

not briefs nor does it explain the role and place of dialogue in the mission of the Church of the rest do not even the conciliar documents in which the theme ricorre.33 We merely asserts that by virtue of its mission, the Church " is in a unique position to talk. It is doubtful what the meaning of this dialogue as part of its mission of evangelization ", 34 that silence can be better understood, considering the debate about the mission and missionary activity of the Church: the affirmation of the 35 essential missionary nature of the Church (cf. AG 2) and the insertion of the missionary Church in the one mission involving a new framework, whose individual elements are not yet fully developed and theologically ecclesiologicamente.36 Their reception can be verified in the post Second, analyzing theological conferences and congresses, magisterial documents, life and practice of local churches and / or details. The question about the role and place of dialogue in the mission of the Church begins to receive risposta.37

Magisterial Documents postconciliar which is clearly developed a broad concept of the evangelising mission of the church to include in it, as an integral and constituent parts, on the one hand, the integral human promotion and liberation and, second, interreligious dialogue, are the document Dialogue and Mission (1984), the encyclical Redemptoris Missio (1990) and the document Dialogue and Proclamation (1991) .38

Not being able to analyze the individual documents, given the limitations of our contribution, our attention briefly on RM 55 -57. These numbers are entered in the fifth chapter of the encyclical in which Pope John Paul II has through the streets of the Mission. Interreligious dialogue is indicated as part of the evangelizing mission the Church (cf. RM 55), the horizon of the mission ad gentes, the dialogue can not be separated from the announcement of Christ, but neither is it confused with or used as equipment. The dialogue that has its own consistency, a specific value and a unique methodology, is therefore something more than a half of the ad. The precise definition of what motivates the dialogue goes on this line.

Dialogue - writes the Pope - do not originate from tactical concerns or self-interest, but is an activity that has its own motivations, needs, dignity is demanded by deep respect for everything that man has the Spirit, that blows where it wills. With it the Church intends to discover the "seeds of the Word", the "ray of truth which enlightens all men", germs and rays found in people and religious traditions of humanity (RM 56).

The dialogue has thus a theological foundation, as it is placed in connection with the work of the Spirit in man, in keeping with this statement, it is noted that specific purpose and its dialogue is the discovery of the presence and saving action of God, with reference to individual people and religious traditions that "constitute a positive challenge for the Church: they stimulate her both to discover and recognize the signs of Christ's presence and action of the Spirit, both to deepen their own identity and to witness the fullness of Revelation which she has received for the good of all "(ibid.).

In the context of religious pluralism, dialogue, therefore, includes all forms of interreligious relations with individuals or with communities of different faiths, on a mutual understanding and enrichment, "with full respect for truth and freedom. It includes both the witness and the exploration of their religious beliefs "; 39 different modes of interreligious dialogue are also mentioned in RM 57, that profiles the wide range of its implementation:

and discussions between experts and representatives of religious traditions the collaboration of these official for the integral development and the preservation of religious values, the sharing of their respective spiritual experiences to the so-called "dialogue of life", through which believers of different religions bear witness to each other in daily life to their human and spiritual values \u200b\u200band help to live them and building a more just and fraterna.40

Assuming these allegations as fact, are different to reflect on the thematic clusters, appear to be particularly significant in today's context the theme of conversion with the corollary of proselytism, and the theology of inculturation in the double movement, from Christianity to culture, from culture to Christianity. Regarding the first issue, not escape the need for a clarification of terminology, we take the document to.

In the idea of \u200b\u200bconversion - it is stated in DA 11 - is generally contained the concept of a movement towards God, the "return of the humble and penitent heart to God in the desire to submit more generously to him his life." More specifically, the conversion may refer to a change of religious affiliation, membership in a particular faith cristiana.41

The passage quoted above highlights the double meaning of the term "conversion", reflecting on the Church's presence in history and not only on the remote 42 is indisputable is that the precise semantics something more than just a language game. In the first sense, the conversion is understood in general terms such as orientation or reorientation of their lives to God in the context of interreligious dialogue, it must be understood as an attitude and then basically to ensure that each party may freely address his or her life to God in the light Vatican II, it seems that this requires the local churches and / or parts and their members a greater awareness that the grace of God works in the world beyond the visible boundaries of reality in the Church. In this awareness, it must then be accompanied by a discernment of the divine action. In the second sense, the conversion involves passing from a religious affiliation to another, more specific sense in the Christian faith. This is a particular way, which raises sensitive issues, as they pertain to the religious relationship in which each person decides independently and in full freedom of conscience. Horizon of interreligious dialogue, we do not think that this second meaning can indeed be a priori excluded, it seems rather that it involves members of the Church for special attention, because in fact the decision underlying this step is free, independent and conscientiously , ie it excludes any form of coercion, explicitly stated - it could achieve such a literal interpretation, however, repeatedly condemned by the Magisterium of the Church, the axiom extra Ecclesiam nulla salus - implicit or implied, as could be, among other things, solicit or ratify that passage as a necessary condition for improvement of their economic or social situation (ie the 'being a Christian as a condition of something which, in a context of poverty, may be essential). On these passages seems to require a constant attention and vigilance, because the mere incorporation in the Church is not a passport, even to eternal life.

As for the theology of inculturation, it refers to the enhancement of human cultures and thus the religions, the Vatican II shows how their constituents (cf. GS 52). Such attention can not be understood in purely functional terms of a missionary strategy. Moving horizon of the theology of creation, Christology (with particular reference to the mystery of the Incarnate Word) and pneumatology, the relationship of Christianity with cultures must be declined, on the one hand, and the recruitment of discernment as a positive cultural elements in which if there is an action of God's grace and, as a legitimate question whether, once recognized and recruited, allowing further understanding of the mystery of God in Christ Unitrino that has definitively revealed. This is not to diminish the uniqueness mediation and the finality of the Incarnate Word in order to reveal the mystery of God, but rather to move the line of the deepening of the possibility of other forms of participation in it. This is obviously not meant in the sense of adding to something that is missing in themselves, but to identify and recruit new keys to a more detailed and contextualized hermeneutics of the message cristiano.43
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J. Dupuis that the fullness of revelation in Christ does not exempt Christians from hearing and receive, for they do not hold a monopoly on divine truth, but must be possessed by it. Double the benefit is that Christians receive from the box.

First, get an enrichment of their faith. Through the experience and the testimony of others, will be able to discover in greater depth certain aspects, certain dimensions of the divine mystery, that they had received with less clarity and less clearly they were disclosed by the Christian tradition. At the same time, they will earn a purification of their faith. The shock of the encounter often raise issues, will force Christians to reconsider assumptions and destroy free of deeply rooted prejudices, or to overturn conceptions or visions too narrow, exclusive and adverse to the other tradizioni.44

enrichment and conversion are then the two elements that, in both directions, constitute the relationship of religions to each other, the language with which he talks about the positive and the other is embodied in a network of relationships, mutual modulated on the enrichment and conversion, so that the 'uncertain question "Religions for Peace?" turns affirming positive 'Religions for Peace. "