|Israele, operazione per distruggere tunnel Hezbollah Cache Translate Page||
|Kostenloses Aktionspaket von Amnesty International zu 70 Jahre Menschenrechte Cache Translate Page||Autor: Apollon|
@Courtois: Nein, nicht nur das weiße Haus mit den Kleber zukleben, sondern auch den Israelischen Regierungssitz Kneset. Es gibt genug Ländern wie z. B. die Türkei die von Menschenrechten überhaupt nichts halten.
|December 4: 2 Chronicles 3–4; 1 John 3; Nahum 2; Luke 18 Cache Translate Page|
With family: 2 Chronicles 3–4; 1 John 3
2 Chronicles 3–4 (Listen)
3 Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the LORD1 had appeared to David his father, at the place that David had appointed, on the threshing floor of Ornan the Jebusite. 2 He began to build in the second month of the fourth year of his reign. 3 These are Solomon's measurements2 for building the house of God: the length, in cubits3 of the old standard, was sixty cubits, and the breadth twenty cubits. 4 The vestibule in front of the nave of the house was twenty cubits long, equal to the width of the house,4 and its height was 120 cubits. He overlaid it on the inside with pure gold. 5 The nave he lined with cypress and covered it with fine gold and made palms and chains on it. 6 He adorned the house with settings of precious stones. The gold was gold of Parvaim. 7 So he lined the house with gold—its beams, its thresholds, its walls, and its doors—and he carved cherubim on the walls.
8 And he made the Most Holy Place. Its length, corresponding to the breadth of the house, was twenty cubits, and its breadth was twenty cubits. He overlaid it with 600 talents5 of fine gold. 9 The weight of gold for the nails was fifty shekels.6 And he overlaid the upper chambers with gold.
10 In the Most Holy Place he made two cherubim of wood7 and overlaid8 them with gold. 11 The wings of the cherubim together extended twenty cubits: one wing of the one, of five cubits, touched the wall of the house, and its other wing, of five cubits, touched the wing of the other cherub; 12 and of this cherub, one wing, of five cubits, touched the wall of the house, and the other wing, also of five cubits, was joined to the wing of the first cherub. 13 The wings of these cherubim extended twenty cubits. The cherubim9 stood on their feet, facing the nave. 14 And he made the veil of blue and purple and crimson fabrics and fine linen, and he worked cherubim on it.
15 In front of the house he made two pillars thirty-five cubits high, with a capital of five cubits on the top of each. 16 He made chains like a necklace10 and put them on the tops of the pillars, and he made a hundred pomegranates and put them on the chains. 17 He set up the pillars in front of the temple, one on the south, the other on the north; that on the south he called Jachin, and that on the north Boaz.
4 He made an altar of bronze, twenty cubits11 long and twenty cubits wide and ten cubits high. 2 Then he made the sea of cast metal. It was round, ten cubits from brim to brim, and five cubits high, and a line of thirty cubits measured its circumference. 3 Under it were figures of gourds,12 for ten cubits, compassing the sea all around. The gourds were in two rows, cast with it when it was cast. 4 It stood on twelve oxen, three facing north, three facing west, three facing south, and three facing east. The sea was set on them, and all their rear parts were inward. 5 Its thickness was a handbreadth.13 And its brim was made like the brim of a cup, like the flower of a lily. It held 3,000 baths.14 6 He also made ten basins in which to wash, and set five on the south side, and five on the north side. In these they were to rinse off what was used for the burnt offering, and the sea was for the priests to wash in.
7 And he made ten golden lampstands as prescribed, and set them in the temple, five on the south side and five on the north. 8 He also made ten tables and placed them in the temple, five on the south side and five on the north. And he made a hundred basins of gold. 9 He made the court of the priests and the great court and doors for the court and overlaid their doors with bronze. 10 And he set the sea at the southeast corner of the house.
11 Hiram also made the pots, the shovels, and the basins. So Hiram finished the work that he did for King Solomon on the house of God: 12 the two pillars, the bowls, and the two capitals on the top of the pillars; and the two latticeworks to cover the two bowls of the capitals that were on the top of the pillars; 13 and the 400 pomegranates for the two latticeworks, two rows of pomegranates for each latticework, to cover the two bowls of the capitals that were on the pillars. 14 He made the stands also, and the basins on the stands, 15 and the one sea, and the twelve oxen underneath it. 16 The pots, the shovels, the forks, and all the equipment for these Huram-abi made of burnished bronze for King Solomon for the house of the LORD. 17 In the plain of the Jordan the king cast them, in the clay ground between Succoth and Zeredah.15 18 Solomon made all these things in great quantities, for the weight of the bronze was not sought.
19 So Solomon made all the vessels that were in the house of God: the golden altar, the tables for the bread of the Presence, 20 the lampstands and their lamps of pure gold to burn before the inner sanctuary, as prescribed; 21 the flowers, the lamps, and the tongs, of purest gold; 22 the snuffers, basins, dishes for incense, and fire pans, of pure gold, and the sockets16 of the temple, for the inner doors to the Most Holy Place and for the doors of the nave of the temple were of gold.
1 John 3 (Listen)
3 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears1 we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.
4 Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5 You know that he appeared in order to take away sins, and in him there is no sin. 6 No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. 7 Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. 9 No one born of God makes a practice of sinning, for God's2 seed abides in him; and he cannot keep on sinning, because he has been born of God. 10 By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.
11 For this is the message that you have heard from the beginning, that we should love one another. 12 We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's righteous. 13 Do not be surprised, brothers,3 that the world hates you. 14 We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. 15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.
16 By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17 But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him? 18 Little children, let us not love in word or talk but in deed and in truth.
19 By this we shall know that we are of the truth and reassure our heart before him; 20 for whenever our heart condemns us, God is greater than our heart, and he knows everything. 21 Beloved, if our heart does not condemn us, we have confidence before God; 22 and whatever we ask we receive from him, because we keep his commandments and do what pleases him. 23 And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 24 Whoever keeps his commandments abides in God,4 and God5 in him. And by this we know that he abides in us, by the Spirit whom he has given us.
In private: Nahum 2; Luke 18
Nahum 2 (Listen)
2 The scatterer has come up against you.
13 Behold, I am against you, declares the LORD of hosts, and I will burn your6 chariots in smoke, and the sword shall devour your young lions. I will cut off your prey from the earth, and the voice of your messengers shall no longer be heard.
Luke 18 (Listen)
18 And he told them a parable to the effect that they ought always to pray and not lose heart. 2 He said, “In a certain city there was a judge who neither feared God nor respected man. 3 And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ 4 For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, 5 yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’” 6 And the Lord said, “Hear what the unrighteous judge says. 7 And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? 8 I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?”
9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed1 thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
15 Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. 16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. 17 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”
18 And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” 19 And Jesus said to him, “Why do you call me good? No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’” 21 And he said, “All these I have kept from my youth.” 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” 23 But when he heard these things, he became very sad, for he was extremely rich. 24 Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! 25 For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 26 Those who heard it said, “Then who can be saved?” 27 But he said, “What is impossible with man is possible with God.” 28 And Peter said, “See, we have left our homes and followed you.” 29 And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers2 or parents or children, for the sake of the kingdom of God, 30 who will not receive many times more in this time, and in the age to come eternal life.”
31 And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. 32 For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. 33 And after flogging him, they will kill him, and on the third day he will rise.” 34 But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.
35 As he drew near to Jericho, a blind man was sitting by the roadside begging. 36 And hearing a crowd going by, he inquired what this meant. 37 They told him, “Jesus of Nazareth is passing by.” 38 And he cried out, “Jesus, Son of David, have mercy on me!” 39 And those who were in front rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” 40 And Jesus stopped and commanded him to be brought to him. And when he came near, he asked him, 41 “What do you want me to do for you?” He said, “Lord, let me recover my sight.” 42 And Jesus said to him, “Recover your sight; your faith has made you well.” 43 And immediately he recovered his sight and followed him, glorifying God. And all the people, when they saw it, gave praise to God.
|Israel targets 'Hezbollah attack tunnels' from Lebanon Cache Translate Page|
The Israeli military said its operations were currently confined to Israel and did not extend into Lebanon, where it said the tunnels originated. The army released footage of tunnels and earth-moving equipment at work, carrying out what it said were "tactical preparations to expose Hezbollah's offensive cross-border tunnel project". The military said the tunnels were not yet operational, but posed "an imminent threat".
|Grenze zum Libanon: Israel fürchtet Tunnelattacken der Hisbollah Cache Translate Page||Die libanesische Schiitenmiliz Hisbollah hat im Syrienkrieg Kampferfahrung gesammelt - und baute parallel offenbar an Angriffstunneln nach Israel. Dort ist die Armee alarmiert. Premier Netanyahu nutzt der Konflikt innenpolitisch.|
|Boston Globe Cache Translate Page||With Beth Israel-Lahey Merger, State Charts New Course on Health Care — quotes David Rosenbloom, professor of health law, policy & management|
|Quando un paese si martella le gonadi per compiacere chi gli ha venduto il martello----- GAS PER TAFFAZZI Cache Translate Page|
C’è chi martella chi se lo merita
Francia, specchio dei tempi e dello scontro di classe le cui nuove forme le cosiddette sinistre radicali non vogliono capire: quelle della guerra sociale, culturale e geopolitica dei popoli, pressochè tutti proletarizzati dal globalismo neoliberista, contro le élites. Lotta insurrezionale che presenta affinità stretta con quella del 1789, per la sovranità del popolo (lavoratore, operaio, contadino, intellettuale) contro la sovranità del sovrano e dei ceti alle sue fortune legati e dai suoi poteri beneficiati e che, ammaestrata dalla rivolte soprattutto contadine e dalle insubordinazioni dei barbari nel fine-impero, si accoppia al monopolio della forza. Sovranità e monopolio di cui i gruppi dell’accumulazione e della predazione, della menzogna e della cospirazione, sono tornati padroni, dopo che rivoluzioni e rafforzamento in varie forme della volontà, coscienza, conoscenza, forza, dei dominati se l’erano conquistata, o, quanto meno, l’avevano condivisa. Vedi, da noi, le costituzioni, dallo Statuto Albertino a quella antifascista del 1948. Vedi la cubana, quella di Thomas Sankara nel Burkina Faso e la venezuelana, la migliore in assoluto.
Lo strumento di corruzione psicologica impiegato dai gruppi di potere, oggi contestati in varie forme, è la criminalizzazione del termine sovranità, spesso deformato e, nelle intenzioni, vilipeso, in “sovranismo”. Poi si arriva alla separazione tra manifestanti buoni e cattivi, a volte sfruttando l’inserimento di provocatori di regime. Nel caso francese, tra i fermati non si sono trovati i famigerati Black Block, ma solo infermiere, camionisti, contadini e altra gente ridotta allo stremo dagli assiomi della globalizzazione. Di fronte hanno l’uomo di Goldman Sachs, cioè della cima della Piramide. Quello che avevamo noi, in sinergia con le mafie, con tutti i governi degli ultimi trent’anni, prima dell’attuale, non il migliore sognato, ma il meno peggio di tutti (almeno per la parte 5 Stelle). Come dice il collega Marco Cedolin, in Francia abbiamo un popolo di populisti antimondialisti contro il regime neoliberista; da noi siamo un passo avanti: abbiamo una canea euro-mediatica contro un governo populista. Ci siamo portati avanti col lavoro con il voto, anziché con la sollevazione di popolo. Quella era venuta prima, anche se più soft di quella dei fratelli francesi.
Souvranité, parolaccia o salvezza?
Il tema che affronto in questo articolo sta al cuore della questione. Per cui, senza se e senza ma, lunga vita ai Gilè Gialli e alla loro parola d’ordine: “Libertè, egalitè e souvranitè”.
Conoscendo qualche lingua, molti paesi europei, avendo vissuto in alcuni (Germania, Olanda, Regno Unito, Irlanda) credo di permettermi di valutare il sistema mediatico italiano il più sgarruppato dal punto di vista sociale, il più corrotto da conflitti d’interesse, e quello più degradato da coloro che ne condizionano la narrazione. Se ne ha dimostrazione quotidiana. Come vi spiegate che la quasi totalità della stampa-radio-televisione sosteneva con passione più o meno fervida i precedenti governi, quelli della tratta degli schiavi, dell’austerità, dei trattati capestro EU, della devastazione ambientale, del precariato, e oggi si abbatte con furia degna di miglior causa sull’attuale, che qualche latrato, o guaito, contro quei delitti lo emette? Come vi spiegate gli spazi chilometrici dati ai gabbiotti di lamiera, ai quattro mattoni in nero e alla piscina gonfiabile di papà Di Maio, non inquisito, e gli spazi ristretti come un golfino di pessima lana regalati a papà Renzi plurinquisito?
Come vi spiegate che su alcuni accadimenti, per loro natura meritevoli di dibattito e pluralismo di analisi, tipo il caso Giulio Regeni, la stessa, neanche più quasi, totalità esprima un giudizio uniforme e del tutto apodittico? Non è sintomatico che coloro che contro i pentastellati (e il finto nemico Salvini) mettono in campo pressioni, gazzettieri, minacce di obliterazione del paese, siano gli stessi che in questi termini affrontano ogni opposizione all’eurogangsterismo, compresa la rivolta dei Gilet Gialli il cui urlo è souvranité? Non vi dice nulla, a vantaggio e onore dei gialli nel Gialloverde, che l’apparato padronale italiano abbia fatto ricorso ad un’adunata, mai vista prima, di tutti i vertici a Torino, per attivare catapulte di ferro e fuoco sui 5Stelle e non solo per il Tav? E nella scia di questo gesto volutamente drammatico, l’ancor più drammatico grido di dolore dei più grossi cementific tori italiani, Condotte, CMC, Tecnis, Astaldi, Grandi Lavori e altri, che proprio nel momento della messa in discussione di appena una grande opera o due lamentano di trovarsi all’orlo del default e del rischio di decine di migliaia di licenziamenti. Puzza di ricatto, o no?
Treni e catorci di riserva
A fianco di questa locomotiva globale, che ha invertito la marcia di Guccini e si sta lanciando contro chiunque non le fornisca carbone, corre (si fa per dire) in analoga direzione un nostro trabiccolo locale. Succede che, con l’atomino dell’estrema “sinistra radicale” in costante bilico tra scissione dello stesso, ricomposizione, o epifania di una nuova, inedita, micro-unità da un lato e, dall’altro, una destra confindustriale, sedicente centrosinistra, da questo pulviscolo sorga il taumaturgo, il messia rosso da lunga pezza atteso.
Potrebbe chiamarsi Giggino o’ sindaco, oppure Robertino o’ presidente. Il primo amoreggiava con i 5 Stelle, ma s’è ricreduto. Il secondo è la mina vagante dentro i 5 Stelle, fa il presidente della Camera, ma anche il ministro degli Esteri quando rompe con l’Egitto, ma anche il catalizzatore di nano particelle. Un po’ Pizzarotti, un po’ forse Scilipoti. Ha ottenuto il master dalla cattedra “Come ti sposto i popoli” dei luminari Boldrini e Bonino. Si è laureato a pieni voti e lode con una tesi “Per un globalismo dalla faccia umana, fondato sul lancio del cuore verso il Global Compact Migrazioni e il guanto di sfida in faccia al presidente egiziano Al Sisi”.
Grida e sussurri
C’è stato in questi giorni un susseguirsi e un sovrapporsi frenetico di avvenimenti di grande portata per tutti, ma parzialmente oscurati da episodi come il totalmente inconsistente festino G20 a Buenos Aires, riuscito a rilegittimare uno psicopatico assassino seriale in dishdash con tanti pozzi di petrolio, o la captatio benevolentiae dei suoi militi nazisti e degli armaioli Usa che Poroshenko ha messo in atto nello stretto di Kerch. La Merkel, con il gasdotto North Stream, che sta per unire Russia e Germania attraverso il Baltico, è stata messa per l’ennesima volta sul banco degli imputati di filo-russismo. Per quanto la poveretta abbia sostenuto l’aggressività Usa e Nato mettendole a disposizione tutto il suo paese, ella cerca almeno di parare qualche ulteriore abbandono di elettori grazie a un’energia a basso costo. Che è quella del gas russo e non di quello liquefatto e da scisti statunitense che le imporrebbe altro che gli aumenti di Macron.
Poi, quatta quatta, come una talpa che fa capolino dalla tana, è sbucata la notizia dell’EastMed Pipeline, il gasdotto che dovrebbe collegare i giacimenti del Mediterraneo Orientale alla solita bistrattata Puglia, passando per Cipro e Grecia. Si affiancherebbe al TAP, quello dall’Azerbaijan amerikano al Salento, che già aveva compensato il blocco del South Stream, dalla Russia all’Italia e all’Europa centrale, blocco ordinato al cliente bulgaro. I quattro paesi coinvolti lo stavano negoziando in gran segreto da un paio d’anni, ma Israele, giorni fa, ha infranto il pissi pissi bau bau, annunciandolo all’universo mondo. Per Italia, Grecia e Cipro, l’EastMed, come già il TAP, è la classica mazzata di Taffazzi sulle parti molli, da non più indurirsi.
Fornendo, secondo il costruttore IGI Poseidon, appena 10 miliardi di metricubi di gas, molto meno del meno costoso gas russo in arrivo da più vicino, il TAP è già una formidabile fregatura. Figuriamoci l’EastMed, che sarebbe il più lungo e profondo del mondo e, date queste caratteristiche, più il rischioso passaggio sui fondomare vulcanici tra Cipro e Grecia, sarebbe anche di gran lunga il più costoso, pur fornendo la stessa modesta quantità del TAP o STC. Ma, ovviamente, non sono i costi il problema. La questione è al cento per cento politica e, lì, dollari o euro non contano, anche perché escano dalle tasche dei Gilet Gialli e di tutti noi.
EastMed, i suoi padrini, le sue vittime
Da chi partono da questi meravigliosi progetti che promettono di fare dell’Italia, sismica soprattutto là dove passa la rete di tutti questi gasdotti, impianti di depressurazione, liquefazione, stoccaggi, per un gas che non ci serve ma che viene venduto all’estero dalle compagnie? Domanda oziosa: l’input è ovviamente degli Usa, il progetto è dell’UE e del suo “Connecting Europe Facility Program”. Ed è l’UE che ci mette gran parte dei soldi, nostri. Vuoi che non ci dia addosso sui deficit da impiegare per la pappa dei bambini di 5 milioni di poveri assoluti, anziché far fare soldi a Snam e Shell con la vendita del gas a Vienna e Amsterdam?
Si ciancia di monopolio russo del gas europeo, una specie di garrota sul cranio del continente. Non è vero. La Russia fornisce all’Europa tra il 30 e il 40% del suo fabbisogno. E lo fornisce ai prezzi più bassi di tutti gli altri fornitori. Ma i gas di Tap e EastMed daranno utili solo una volta che quello russo, e magari quello arabo, saranno ridotti ai minimi termini e le nostre tasse ai massimi. A proposito di solidarietà europea, della quale abbiamo già conosciuto i benefici nella distribuzione delle vittime della tratta, edificante il confronto tra la Germania che avrà il ricco gas a basso prezzo del North Stream, checché gli Usa si agitino, l’Italia quello costoso da lontano per il quale fungerà da inquinatissimo hub per i potenti del Nord. La Merkel ne gode quanto della cancellazione della Grecia dai registri d’Europa. Controllare l’energia, per parafrasare Kissinger che, umanamente, parlava di cibo, significa controllare gli altri. In ispecie, il Sud Europa. Merkel e Macron, cioè per l’UE “Italia delenda est”, finchè ci sono questi “cialtroni” a governarla.
Pensate che la vicenda EastMed finisca qui? Gli israeliani pescano da un gigantesco giacimento che si estende dalle coste libiche fino alla Turchia. Qualcosa pertiene alla Turchia, grazie alla sua occupazione di Cipro Nord (ricordate la nave ENI presa a schiaffi dai turchi?), qualcosa a Cipro, parecchia alla Palestina davanti a Gaza e la massima parte all’Egitto dove opera l’ENI. Ed ecco che vi si accende una lampadina quando tutte queste cose le mettete accanto al furibondo rilancio della campagna Regeni contro l’Egitto. E un assordante sbattere di sciabole alle porte della Russia. Un Egitto potenzialmente massimo concorrente di Israele e una Russia troppo pacifica, ma resistente, con troppo buon gas a buon prezzo, ecco le pompe di carburante da abbattere.
Perché Giulio Regeni?
Riassumiamo. Giulio Regeni, dopo aver frequentato studi di intelligence negli Usa, si arruola alla Cambridge University e, intanto lavora per due anni per Oxford Analytica, multinazionale potentissima, 4000 dipendenti in tutto il mondo, specializzata in spionaggio, specie industriale, diretta da personaggi con tratti gangsteristici come John Negroponte, inventore degli Squadroni della Morte in Nicaragua e Iraq e altri grandi bonzi dello spionaggio. Arriva in Egitto con visto turistico per sviare dal suo ruolo di ricercatore in rapporto con l’Università Americana e alla ricerca di contatti con oppositori. Trova un sindacalista che ritiene di opposizione. Ma Mohamed Abdallah è un agente dei servizi e registra una conversazione del tutto compromettente. Abdallah gli chiede soldi per la moglie ammalata di cancro, per sondarne la solidarietà umana. Regeni rifiuta e gli promette invece 10mila dollari (da quale fonte?) in cambio di un non meglio precisato “progetto”. Subito dopo, il 25 gennaio 2016, il giovane ricercatore sparisce. Ne vien ritrovato la salma, con i segni della tortura lungo uno stradone, il 3 febbraio, lo stesso giorno in cui la ministra Guidi e una serie di industriali italiani si incontrano con il presidente Al Sisi per chiuder contratti miliardari, anche relativi ai giacimenti di idrocarburi. L’università di Cambridge si avvolge nella sua tunica e tace.
A chi è convenuta questa zeppa tra i piedi dell’Egitto, risollevatosi a furor di popolo dalla tirannia integralista dei terroristi Fratelli musulmani, e del suo partner privilegiato Italia? Uno Stato dai servizi segreti più temuti della regione araba si fa scoprire con le mani nel sacco non avendo saputo disfarsi di un ingombrante cadavere? O piuttosto dei mandanti, visto che il loro delegato è stato bruciato dal controspionaggio nemico, hanno rimediato il risultato della missione – demolire il nemico dei loro amici Fratelli Musulmani - gettandolo tra i piedi di Al Sisi, concorrente importuno sia per la Libia, con Haftar, amico dei russi, sia per il gas, con Israele. Via libera a EastMed, per la soddisfazione del taffazzismo italiota e delle quinte colonne tipo "manifesto".
Fico, fatti una domanda e datti una risposta
Roberto Fico, che hai deciso per lo Stato italiano di rompere i rapporti tra la Camera dei Deputati italiana e quella egiziana, costringendo a rincorrerti il vero ministro degli Esteri, Moavero Milanesi, non vuoi farti una domanda e darti una risposta? Ci sono sul tavolo almeno due ipotesi, una però più fondata dell’altra. Allora, un minimo di cautela, prima di tagliare ad Al Sisi il filo delle Moire no? La tratta dei migranti che si va ad organizzare globalmente a Marrakesh con il Global Compact e la menomazione dei diritti e interessi italiani con il gioco del gas, imposto dai vampiri, tra chi è vicino e ci costa poco e chi è lontano e ci costa un botto, sono un giusto prezzo per remare contro un movimento che difende la nostra sovranità?
Quanto alla decisione della Procura di Roma di inquisire funzionari dello Stato egiziano e di pretendere un processo “entro sei mesi”, sulla base esclusivamente di illazioni scaturite da una campagna di stampa forsennata, con in testa “il manifesto”, beh, si chiama colonialismo. E quando si tratta di quella Procura, il pensiero corre a Virginia Raggi. E alla sentenza che “Mafiacapitale” non è mafia.
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ESGLÉSIA DE SANTA MARIA DEL PI | 3 DE DESEMBRE Els genis no sorgeixen del no-res, formen part d’un continu històric dels sediments del qual s’alimenten per crear un corpus únic. Un dels grans antecessors de Bach en el càrrec de kantor de Sant Tomàs de Leipzig va ser Johann Hermann Schein (1586-1630), autor d’un cicle de 26 motets d’una bellesa excepcional, Israelis Brünnlein [Fonts d’Israel], peces curtes basades majoritàriament en textos de l’Antic Testament en les quals l’espiritualitat luterana es dona la mà amb la sensualitat del madrigal italià.
|Homily - The First Sunday of Advent - 2 December 2018 Cache Translate Page|
The First Sunday of Advent (C)
Dear brothers and sisters,
With the celebration of Vespers yesterday evening, we entered into my favorite season of the year, one too often overlooked. It is not my favorite time of the year because of the cold and snow (some of my favorite memories of this season come from a land of sun and sand). Nor is it my favorite time of year because of the hectic frenzy, jealousy, and anxiety we allow ourselves to be worked up into. Rather, this season is my favorite time of year because it stands diametrically opposed to the busyness that the secularism thrusts upon us this time each year. This is my favorite time of year because “there’s an imaginative fertility and a reaching ambition” in the season of Advent “which offers something much richer than just a cheery countdown to Christmas.”
This season of Advent has become quite overshadowed and even eclipsed altogether by so many premature celebrations of Christmas. One of the causes of this problem is that “everybody wants … Christmas without Advent just like we want dessert without eating our vegetables.” This happens because we do not have a proper understanding of what the Season of Advent is all about. Just as we lose something of great importance by not eating our vegetables, so, too, do we lose something of great importance by diminishing Advent or by skipping it altogether.
Even as Advent began in the quiet of the evening, all around us supposed celebrations of Christmas have already begun. I say supposed because, if you pay attention, they are not at all celebrations of the Birth of Christ, but rather celebrations of commercialism, materialism, or winter, or some combination of the three. Have you tried looking for Christmas cards this year? Unless you go to a specifically religious store, good luck finding cards that speak of the Bethlehem event. Most cards might mention the name “Christmas,” but there is nothing else concerning Christmas about them. In all of this, we should not forget what saint Augustine preached in one of his Christmas sermons: “What we don’t want to do,” he said, “is surround this celebration of Our Lord’s birth of a Virgin with all sorts of silliness.” Today, even as we claim to celebrate Christmas right now, we have largely abandoned it.
We desperately need to rediscover the quite beauty of Advent if our hearts are not to “become drowsy from carousing and drunkenness and the anxieties of daily life” (Luke 21:34). Because so many of our Christmas celebrations – such as they are these days – have crept earlier and earlier such the actual Christmas season is largely ignored, we have forgotten what Advent is about.
The Universal Norms on the Liturgical Year and the General Roman Calendar tell us that "Advent has a twofold character, for it is a time of preparation for the Solemnities of Christmas, in which the First Coming of the Son of God to humanity is remembered, and likewise a time when, by remembrance of this, minds and hearts are led to look forward to Christ's Second Coming at the end of time. For these two reasons, Advent is a period of devout and expectant delight."
Advent, then, looks forward by first looking backward. What do I mean?
Mother Church has assigned for us throughout the season of Advent Scriptural readings that
urge us to ready ourselves for the coming of an event which has already happened, thousands of years ago; and they direct us to look not just towards the immediate future, as we count down four weeks forwards into our own lives, but towards the eventual future, the Apocalypse, the end of all time.
We see this in the dual direction in the readings we heard just a few moments ago.
The first reading directed out attention to the past event of the Birth of Christ, to that great day the Lord fulfilled the promise he made to the house of Israel and Judah (cf. Jeremiah 33:14). Humanity had fallen out of friendship with God through the Original Sin, but the Lord himself promised to reconcile mankind to himself (cf. Psalm 25:15). This he accomplished through the Death and Resurrection of Jesus Christ so that we might no longer live estranged from him. This is the Good News of the Gospel, that through his Paschal Mystery the Lord Jesus, the Second Person of the Most Holy Trinity, took on human flesh in the womb of the Blessed Virgin Mary and was born among us; that he healed the sick, cast our demons, forgave sins, and raised the dead; that he suffered on the Cross for us and by his Death and Resurrection has destroyed death and defeated the Enemy; that he established his Church so that his ministry of healing and forgiveness might continue even among us today here in Ashland. But if we do not recognize the evil of sin and of the separation it causes from God, this is news is not so good to us and certainly nothing to celebrate. This is, I dare to say, where we are as a society; we have forgotten sin and so have forgotten our need for redemption and salvation.
How often do we wander away from him? How often, even today, do we place ourselves outside of his friendship through our sin? How often do we reject his grace and live as if he does not exist? The contemplation of this tragic reality of our fallen human condition led Saint Augustine to say to God,
Turned out of paradise by you and wandering to a far-off country, I cannot return by my own strength unless you come to meet me in my wandering, for my return has been waiting on your mercy throughout the whole stretch of earthly time.
Is this not true of each of us, as well? We need the Lord to come to us, to meet us in our wandering, to grant us his mercy, and show the us way to the Father’s house. He first came to meet us when he was born at Bethlehem; he comes to meet us each day in the Holy Eucharist and in the Scriptures; and he will come once more to meet us as our Judge. This is the focus of Advent: it looks backward in order to look forward.
In the Gospel, Jesus directed our attention to the future event of the Last Day, to that day when every eye “will see the Son of Man coming in a cloud with power and great glory” (Luke 21:27). On that day of judgment, everyone who allowed the Lord to meet them in their wandering and who accepted the grace of his mercy will be welcomed into the joys of heaven. But on that day of judgment, everyone who refused the Lord’s invitation to receive his merciful love and continued in their sinful wandering will have their rejection of the Lord honored eternally. When that day comes, which will it be for you and me? This is the great question of Advent. This sacred time is given us by the Church to call us to a deeper reflection on the sincerity of our discipleship of the Lord Jesus.
If we allow it to penetrate our hearts with its quiet peace, if we allow the Lord to teach us his way by opening our hearts to him in silence, this Season of Advent will strengthen our faith, hope, and love with a steadily growing and joyful eagerness to meet the Lord when he comes. If we reject the hectic frenzy, jealousy, and anxiety of these secularized days to instead welcome the patience of Advent into our hearts, this great season will prepare us to “stand erect and raise [our] heads” in the humble confidence that out “redemption is close at hand” (Luke 21:28). Then, inspired by a sincere trust in the Lord and waiting upon his kindness, everything else will fall into place because we will have discovered and embraced what is most important.
Above all, Advent is a time of watching and waiting, and, as a society, waiting is not something we like to do, but it is something we must do. Now is the time to wait on the Lord’s mercy. Saint Augustine is right to remind us that
[God] will teach his ways not to those who want to run on ahead, as if they could rule themselves better than he can, but to those who do not strut about with their heads in the air or dig in their heels, when his easy yoke and light burden are set upon them.
Let us, then, not allow the celebration of Christmas to eclipse Advent; let us not resist or struggle against its grace, but simply and quietly settle into it. Let us allow the wisdom of the Church and of her Lord to take root in our hearts by prayerfully reading the Scriptures assigned to the Mass each day of Advent. If we honor Advent in this way, these days will indeed acquire the imaginative fertility of God that will transform them into something more than just a cheery countdown to Christmas. Let us, then, beg the Lord to give us docile hearts in these days of Advent so that, having used them well, we will “run forth to meet [the] Christ with righteous deeds at his coming” and be found “worthy to possess the heavenly kingdom.” Amen.
 Universal Norms on the Liturgical Year and the General Roman Calendar, 39
 Saint Augustine of Hippo, Expositions on the Psalms, 25.5.
 Ibid., 25.9.
 Collect of the First Sunday of Advent, Roman Missal.
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|Bari Weiss and Eve Peyser’s Secret to Cross-Political Friendship Cache Translate Page|
Just in time for the holidays, the New York Times has published a heartwarming tale of Twitter enemies who learned to be friends. In the piece, Bari Weiss, the Intellectual Dark Web–fetishizing Times opinion writer, and Vice politics writer Eve Peyser explain how they came to like each other’s IRL personas better than their Twitter ones. After a year or so of “tsk-tsking” Weiss’ columns but suspecting the internet’s backlash against her was unduly harsh, Peyser finally met her right-leaning counterpart and, she tells Weiss, “every tender thought I’d had about you was confirmed.”
I’ve enjoyed previous pieces of this ilk, as when Lindy West met her worst Twitter troll or Sam Biddle dined with Justine Sacco, the woman who got fired from her job after Biddle posted about her very bad, Twitter-based attempt at satirizing racist views. It can be illuminating to watch people confronting the real people on the other end of their tweets, forced to reckon with human beings rather than a selection of words typed into an unfeeling machine. And I always wonder how people with conflicting political views maintain deep and fulfilling friendships.
Weiss and Peyser’s conversation doesn’t provide much substance on either of these fronts. Readers never learn what exactly they disagree about, nor how close their friendship is. They never mention politics in the piece; in fact, Weiss says they “haven’t talked a lot about politics” at all. They also fail to elaborate on the supposed Twitter enmity that provides the premise for the piece. What did Peyser tweet about Weiss’ columns? What did Weiss tweet back? Peyser says she liked one of Weiss’s most controversial pieces, and the only tweet either mentions is one in which Peyser wished for “an interview between Weiss and her Twitter haters”—more a premature justification of this column than an insult.
Without any specific insight into what it’s like to develop a relationship in the face of opposing worldviews and bad Twitter blood—and in the absence of any evidence that either of those things even exist here—we’re forced to read this dialogue as broad commentary on a familiar idea. And it’s a terrible idea: the notion that political disagreements can and should fall away when two nice and interesting people meet. For one thing, it’s not as radical as Peyser and Weiss make it sound. Yes, when people with different politics focus on their common ground (for Peyser and Weiss, that’s Jewish roots and being women in journalism) they can have a nice time. Almost everyone in the world knows and likes and interacts with people they disagree with, because nobody has the exact same opinions on everything as anyone else.
Also, relegating political views to the category of “things that do not matter in my choice of friends” is remarkably shallow. Political worldviews are about values: Who deserves what kind of treatment, and how far should the government go to ensure they get it? What role should America’s military play in the world, where every decision means death and destruction will be visited on someone, somewhere? How urgent of an issue is climate change? How should we remember and learn from American history? Are we looking for equality, equity, or neither? What future should we leave the next generation, and this one? By flattening what may be fundamental disagreements on these and other issues into a discussion of how Twitter rewards outrage, Weiss and Peyser seem to be conceding that the bombast politics writers display on the internet is performative: all for show in service of their careers. It would have been a much more interesting conversation if they’d admitted that for certain people, politics are primarily a vehicle for fun intellectual argument, not the means by which some individuals retain human rights and others do not.
At one point, Peyser tries to nod to the “privilege” of being able to set politics aside for the sake of a friendship, which in this case allowed her to place an essay in Weiss’ section of the Times. Weiss, unsurprisingly, misses the message, noting that she’d never try to befriend “the conspiracy theorist who called my rabbi asking about me out for coffee,” nor would she expect a black person to meet with a follower of Richard Spencer. Placing herself on a continuum with black people confronting white nationalism allows Weiss to self-identify as a member of the oppressed, not an oppressor, and to sidestep the privilege Peyser asked her to consider—the freedom Weiss, an American white woman, has to, say, cheer on cultural appropriation or blame Palestinian protesters, including children, for their own deaths in the massacre Israeli forces perpetrated on the day of the U.S. Embassy opening in Jerusalem.
Would Weiss befriend a Palestinian protester? Would one befriend her? To confront those kinds of questions—rather than the question of how two white New York women with enviable media gigs and tens of thousands of Twitter followers can possibly find stuff to talk about—would require Weiss and Peyser to recognize that political views, especially those aired in publications like the New York Times, have greater consequences for people who can’t set foot outside their neighborhoods without the permission of a hostile government than they do for newspaper writers on the conference circuit.
Peyser also mischaracterizes the aims of progressive politics when she argues that the “radical empathy” of her leftism has made her “open to being friends with all sorts of people” across the political spectrum. Believing that a vile person deserves health care, housing, freedom from state violence, and a vote in their democracy is not the same as enjoying their company and giving them the benefit of friendship. Elsewhere in the conversation, Peyser asks, “If we dismiss the almost 63 million people who voted for Trump as irredeemably evil, where does that leave us as a society?” Well, it leaves us in a pretty fucked place—but that’s the fault of those who cast their lot with an accused sexual abuser who inflames and feeds off America’s most racist impulses. If “we” dismiss those voters as evil unless they change their values, “we” are refusing to accept racism, misogyny, and authoritarianism. If Peyser wants to ask non-Trump voters, many of whom belong to identity groups Trump has directly threatened, to forgive or befriend the president’s supporters, she should present a better example of cross-political friendship than two white women who both voted for Hillary Clinton.
Weiss and Peyser make a few good points in their conversation. Their observations that criticism hurts most when it’s coming from an ideological peer helps explains how Twitter affects journalists’ emotional well-being, and Peyser’s contention that on today’s internet, “offering the benefit of the doubt to another person is a sign of cowardice, or of not being sufficiently moral” cut me deep. But ultimately, their back-and-forth is a self-congratulatory navel-gazing exercise performed by two people with too little skin in the game to make any clash of principles a friendship deal-breaker. There is an argument to be made that Twitter brings out the worst in people, incentivizing takedowns and trolls. Reducing major political differences to incidental opinions is not the way to make it.
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