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Reading "On a grave" Kierkegaard

Introduction

theme text: the idea of death.

The question posed by the author : what is the idea of death can occur in the life of a man?

development text:

1. For an ironist who has no aim in life, the idea of death can only lead a person to be sinking ever more profoundly in the pursuit of carnal satisfaction: eating, drinking ... This will also not satisfy his desire is always vain, but the digging and highlight the sense of impotence.
2. Instead, a man driven by the seriousness, clarity on the transience of his life could not only to indicate the destination of his race, but more importantly, to provide energy for its accomplishment.
3. When the seriousness of the current grabs today, every task of life, every moment regardless of its duration, will find their full meaning and significance in the entire life, so life is unified in consistency.
   

The author's thesis : the idea of Death itself does not make sense is the attitude of life that makes it positive or negative. For a man of "flesh", this idea will make life even more empty, but for a serious man, rather it is an engine that will make her life a vector.

Further analysis

To understand what the author says in this small sample, we should probably clarify in the light Kierkegaardian theory of the three spheres on the path of life, in which our lives are described in three stages: the aesthetic stage, stage ethics and the religious stage. What can be seen here in this text, I think it is the turn between the first and second stage, which already indicates discreetly access to the third stage, and the key term may well be the word "serious."

"Eat and drink, for tomorrow we die", why this cynical reaction to the idea of death? Because death is the "revelation" the most radical of the paradox of our existence: the reality Death allows us to glimpse eternity eludes us, so man is in the opposition between the abstract of eternity and its concrete existential condition: his mortality, his helplessness, his lowliness. Man of the aesthetic stage, still lives in the present, constantly pursuing the carnal satisfaction, however, this lifestyle can only dig him in the anguish that seizes every time after the flight of every moment. The ironic attitude is childish and futile resistance to the aesthetic side of the absurdity of his existence always present, but the irony is, in fact, mask a true insight, which announced yet the defeat of the stadium.

contrast for aesthetics, life for the ethicist is not a collection of moments, but all that requires, the ethical requirement, consistency and fulfillment. In other words, life here is more an adventure to try, but a duty to perform. The idea of death, which means recognition of the transience of existence, is no longer the source of anguish, she became, instead, the provider of the energy that drives the ethicist to go straight straight for the purpose of his life, which is the fulfilling of his duty, and thus, each moment of life is integrated, totaled into the consistency required for the performance.

This gives rise to the difference between life aesthetics and that of the ethicist is "serious." The author says in another text: "The seriousness is to live each day as if it was the last and also the first of a long life" 1. So for a man driven by serious resistance to death is a life consistent and well done. But, seriously do not stop there, because it also involves questioning, questioning the meaning of our existence, and this question will show the fragility of the company moral, because the ethical requirement will be the ultimate answer to the question about the "meaning". Thus, the seriousness that defeated the aesthetic stage will also demolish the ethical stage, and finally lead men to God's presence. Of course, this is not mentioned in the text, but it seems to me that this is the logical continuation of the author's reasoning: the serious fact that man is freed from the aesthetic adventure of his youth, will send to maturity believing. But through the three stages in the life of a person is an ideal opportunity, many only stop in the first or second stage.

Conclusion

Death is a reality for a living, but despite its severity, it is a neutral reality, it does become significant only if the attitude of life gives it meaning ; it is primarily this has meant Kierkegaard in this small text, even if it was located in a much broader philosophical context. But, whatever our knowledge or perspective on Kierkegaard's philosophy, which is written in this passage seems universally convincing.

1 Soren Kierkegaard WORK, Robert Laffont, 1993, P. 1313

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Lilith

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Religion, country, origin: Sumerian
Identity card: Beautiful goddess with hair as black as jet, it is often shown accompanied by a snake and / or in provocative outfits and attitudes ... I must say it was the first wife of Adam, and she was driven from Eden for refusing to submit to him completely.

Action Area: Love Spells strongest appeal to Lilith, who is the archetype of the Temptress as Christians see it (and fear)

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God related to vegetation and beyond. Son of Nut and Geb, the saying was born in a necropolis near Memphis. He is the brother of Nephthys and Seth, and brother and husband of Isis.

Isis gave birth to Horus after his death, having put on his body after taking the shape of a bird. Osiris as a man wrapped mummy of a garment, holding in his hands the insignia of royal power, the scepter and the whip. Her green skin is an allusion to his role as god of vegetation. Her crown, Atef, is the crown of Upper Egypt which were added two red feathers on both sides.

Osiris had much places of worship, which was the main Abydos (Ibdju) in Upper Egypt, where the legend of the god was recreated every year at a festival, and Busiris (Djedu) in the Delta. According to a famous legend, he was killed by the rival god Seth at a banquet. Seth ordered a magnificent tomb to his brother's actions, it did return the guests to try. Osiris settled there in turn, Seth and promptly closed the lid, sealed it and threw everything into the Nile. The coffin drifted along the Nile and ended his race in a tree, near the city of Byblos. Isis discovered the sarcophagus and took him back to Egypt. (This is the story is attested by the Greek historian Plutarch, although Seth was identified as the killer of the Old Kingdom.) Seth took advantage of a lack of Isis and rage , cut Osiris' body into pieces before throwing them into the Nile. (In the text Egypt is the only fact recounting the death of the god Osiris.) Isis weeping throughout all the land in search of the remains of her husband, and finally brought all the pieces of Osiris with the exception of sex, which was grabbed by a crocodile (according to Plutarch) or a fish (according to Egyptian texts). According to certain texts, gender is buried in Memphis. Isis replaced sex gone to the aid of her magic, then took the form of a bird before landing on it.

As god of vegetation, we also say that the scattered pieces of Osiris across the country are like grains of wheat that are sown. 'Gardens of Osiris, which is sometimes placed in tombs - small "mold" of wood or clay in the form of the god in which we sowed the seeds - and what drove him to symbolize the resurrection in the afterlife, the triumph of life over death .

It was the legend that Osiris was the god of the dead and the master of the underworld. It was associated first royal funeral rites, and then slowly than in the general population. The pharaoh after his death, was supposed to become an Osiris. Osiris has also participated in the trial of the dead, as "master of the aat" (of the Divine Law).

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Morrigane

Religion, country, origin: Celtic (Ireland)

Fact sheet: The Triple Goddess of the Tuatha Danaan, strange and mysterious. During battles she wears animal forms, one invokes imitating the cry of the crow. It appears then "tanned, fast, wide jaws, smeared with soot and squinting his left eye."

Action Area: Goddess of Love and Death, sex and fury, it is a component of the triad Bobdh / Masha / Morrigane. As she attends three crows Cuchulainn dying by landing on his shoulder. Under the name Morrigu, she announced the end of the world after the Second Battle of Mag Tured (an end in the form of decadence).
is a goddess for initiating the young warriors, as inspiration for "witch" who offered "friendship of the thigh" young men who came to learn the mysteries of love and war.

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Thor

God of Thunder - scandinavia

Giant Germanic and Nordic mythologies, Thor was the eldest son of Odin, ruler of the gods, and Jord, the earth goddess. This is the storm god, fighting and battling against all sorts of monsters, he is portrayed with a crown, a long beard and a hammer in his hand. Thor was the strongest of the Primal Gods of Nordic theology (called the Aesir), the main gods, he helped protect from their enemies, the giants. He had a magic hammer (the Mjollnir), which launched with gloves of iron, triggered lightning, and always returned to him. The thunder was supposed to be the sound of the wheels of his chariot drawn by goats.

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Aphrodite Dionysus Hermes

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Origin
He is the son of Zeus and a princess of Thebes, Semele (Hesiod, Theogony), the latter having asked his lover to show himself in all his power, could not stand the sight of Zeus surrounded by lightning struck by lightning and died.

Zeus snatched the child from the womb of his mother sewing and made by Hermes in his thigh, where the term came Zeus took out the little Dionysus (The "twice born") To escape the wrath of Hera. The little boy was brought up in a far country "Nysa" (Asia? Ethiopia? India?) (Ovid, Metamorphoses ) is the god of wine and delirium creator (Euripides, The Bacchae ). It is often presented as a child, sometimes with horns (Ovid, Metamorphoses) at the head of a triumphal procession, where it is installed on a chariot pulled by wild beasts and followed by a cheering crowd ( Ovid, Metamorphoses .)
His life was very hectic and many wanderings Egypt, Syria, Greece and India (Ovid, Metamorphoses ) under various disguises (as a girl when he was little kid later) to escape the persistent hatred of Hera. On his way he sends his men to discovery - the use of the vine - and establishes a new religion, because of trances and orgiastic frenzies (Ovid, Metamorphoses ), the Bacchanalia, where all the people, but especially women, had before it a mystical delirium. His enemies are the victims of a murderous frenzy (Homer, Iliad , Euripides, The Bacchae ) or transformed into animals (Ovid, Metamorphoses).
He married Ariadne abandoned on Naxos by Theseus on his return from Crete (Catullus, Poems ) and obtains the god of the underworld to release his mother that he took with him on Olympus.

Attributes:
thyrsus (long pole adorned with ivy)
the chariot drawn by panthers
procession of Sileni, Bacchae and Satyrs

Animals and plants associated:
- Vine
- ivy
- myrtle
- the big cats (Euripides, The Bacchae )
- the goat and the bull

His cult is celebrated all over Greece but particularly in Attica: several parties - Dionysia - took place there during the year, marked by tumultuous processions which were evoked by masks, the spirits of the earth and fertility, and recitations of dithyrambs (hymns in honor of the god) (Nietzsche, Birth of Tragedy ). These processions were the origin of Greek drama, comedy, tragedy and satyr play (which keeps more of its original brand) (Virgil, Georgics ).
Roman equivalent Sub the name of Bacchus (come to one of his epithets Greek) he quickly identified an ancient god Italics, Liber pater. His worship remained very much alive until the 2nd century BC where the Bacchanalia were prohibited by the Roman Senate for their orgiastic character (in 186). The cult is still kept as a mystery religion, coupled with Orphism (Dionysus-Zagreus), which promises its initiates a new life after death.

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His powers are immense: goddess kind, it protects marriage, promotes understanding and loving husband, fertile homes, presides over births. It also fertilizes the fields. But it can also be a fearsome deity, as it often symbolizes the passion that stops at nothing, making fools of love those she wants to lose, it devastates even legitimate unions, are pushing the husband to adultery, promotes fertility mating illegitimate and encourages mortals to all pleasures and all the vices. Aphrodite goddess becomes a fatal, which gives the magic belt which girds the strange power of perpetual desires. However, this does truly formidable character than the Romans Venus, identified with Aphrodite. Fruits with numerous seeds, symbol of strength fruitful, like Grenada, poppy, apple, it is usually spent. Among the birds that hang around his tank or include the dove, swan, pigeons, emblems of marital fidelity. It usually represents Aphrodite, naked or half dressed in voluptuous poses, draped in a thin veil that mold forms both full and harmonious body. For this character of sensuality, it is often equated with the Phoenician goddess Astarte Eastern.

On the origin of Aphrodite, goddess of love and beauty, there are two versions. In the first, she is the daughter of Zeus and Dione; from the second she was born of the blood that fell into the sea when Cronos was mutilated Ouranos. This blood fertilized the waves, and Aphrodite arose in the hollow of a wave, as white and as beautiful as the foam. Therefore, the love which she was the incarnation of God would reign over the gods, men and all living creatures. Wife of Hephaestus, she frequently deceived the god and conceived in particular a special love for Ares, whom she gave the children famous, like Eros and Anteros. But she was soon surprised by her husband, who imprisoned the two lovers in a net. Ashamed, Aphrodite left some time Olympian. It still had to betray Hephaestus sharing layer of Dionysus, of Hermes and Poseidon. However, the goddess was not satisfied with the love of the gods of Olympus. Mortals, like the Trojan Anchises, succumbed to her beauty and his grace: and she gave birth to Aeneas, the ancestor of the Julii, which Caesar claimed descent. She passionately loved Adonis finally, the symbol of the vegetation that is reborn every year in the life and love. She took an active part in the actions of men, of Paris received the famous golden apple and expressed his gratitude to the Trojan hero by raising between him and Helen a love that would be fatal to the city of Troy.

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Castor and Pollux

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De Castor and Pollux, they say they are both twin son of Zeus.
There is controversy about this as Leda, their mother, the father of two eggs, fruit of his love affair with Zeus, but also Tyndarus, a mortal.
De Zeus, she was Helen and Pollux and Tyndarus, Castor and Clytemnestra.

Pollux inherited from his brother Hermes the Art of the fight, while Castor excelled in dressage and military strategy.

Castor was mortally wounded during a brawl that pitted two brothers and their cousins Idas Lynceus, about the king's daughters Leucippos.
Pollux deeply bruised went to fetch his father Zeus that he accepted Pollux can share his immortality with Castor, which led to their elevation to the constellation (Gemini).

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Hermes, son of Zeus and Maia was mischievous and full of malice. No sooner was he born that surreptitiously ran away from its cradle, at nightfall, to steal a herd of heifers that belonged to Apollo ...

To avert suspicion, he cut himself a pair of sandals large size, to think of an adult.
arrived at the barn where the animals were, he had them walk backwards into a cave where he hid them.
Then he returned to the grotto where the awaited his birthplace on Mount Cyllene. Along the way, he stumbled on a turtle shell. The idea came to him the scoop, hand a of calf skin above and install strings made of sheep intestines, in which he placed a wooden bow.
The next day, Apollo found the stable empty. Which he was said to be the god who sees in the distance, knew immediately that he had played this dirty trick.
He went to pull her Hermès cradle to appear before the divine court of Zeus, who laughed at the statement of facts.
Hermes had achieved its goals: making fun of Apollo and make its entry into Olympus in a unique way, demonstrating that it was more malicious than anyone.
He thus became the messenger of the gods and goddesses, their confidant and accomplice, they did not hesitate to call on him to solve the most difficult problems and frustrate all the tricks.
Equipped with winged sandals he was spinning faster than the wind, which also have the task of leading souls to the heavenly spheres and the underworld.
colpolteurs of God, he was also the god of eloquence and trade.
patron of merchants, speakers, herders, thieves, bandits, gymnasts, the fight of boxing, weights and measures, astronomy and writing, he was involved in more the education of new gods.

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Note:
During the Greek rule in Egypt, the Egyptian god Thoth was equated with Hermes.

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Njord

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Njord is a Norse god belonging to the family of Vanir.

He is the father of the gods of fertility Freyja and Freyr.

There was a war between the two divine families Nordic: the Aesir and the Vanir. When peace was made, Njord went live with the Aesir with Freyr and Freyja, as a sign of goodwill (or as hostages?)

His wife was the goddess Nerthus, his sister, he had to repudiate the Aesir refused because marriages between brothers and sisters. So he married the giantess Skadi (she chose for her beautiful feet .... yes!)

It was not a happy marriage, Skadi preferring to live in the world of the giants of ice and sea Njord loving passionately. So they separated and returned to his first Njord happiness: the sea!

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Odin also called Woden or Wotan is the head of the Aesir, one of two families of Norse gods.

Odin is the god of the dead, wisdom and war / He encourages men to die in battle bravely, and reward them by taking the best of them to Asgard (Old Norse "The Garden of the Gods" ) where they will fight and festoiront forever, until the end of time and the final battle.

Odin loved so much wisdom that he sacrificed himself and offered one of his eyes to Mimir's Well to be able to drink. He obtained great wisdom.
He also hung on the tree Yggdrasil, died and resurrected, thus obtaining the revelation of all secrets, and discovering the runes, allowing him to speak of mortal and see the future.

Odin appears often hidden, hidden behind a large hat, because wisdom is revealed only with difficulty.

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Myrrdin Commentary:
It should be noted that Odin is the god of the dead, wisdom and war ... but the god-shaman, pushing the "bravery" to experiences very stressful and difficult to overcome for the body!

Odin was born with two brothers, Ve (the sacred) and Vili (will). The name Odin is built on the root Od, energy ... He is the god who controls the raw magic of the elements (in contrast to Frigg and Freya who have mastered the magic of words more "feminine"). One of his nicknames (it seems he has a thousand!) Alfadhyr is the father of all. He created the first human couple from two branches.

He was so eager to know the destiny of the gods (the Aesir and the Vanir), but also of the world, he would drink from the source Mymir of wisdom (the primeval giant who also left his head in the same source to see the "underside" of knowledge) ... But he learned that the wisdom and merit to "see" decides to give a look at the source, and ... last seen wearing a bandage over his left eye: it shows that wisdom is so instinctive thought is built.
This hard-earned wisdom, pushed to shamanic experiences, he realized by hanging upside down from Yggdrasil for nine nights and nine days without drinking or eating, the more he hurts himself with his spear ... Some say that it is the blood of Odin giouttes falling on the ground who designed runes but it is clear that by putting his body in so painful, it creates a strong tension that frees his mind by giving him the revelation of the meaning of these symbols!

As for warriors killed in battles ... Ragnarok Odin knows that, "consumption of the fate of powers", end up on a battle involving montrueuse Eril the entire universe between gods (representing order) and giants (representing the chaos). To allow the victory of order, he leads with the help of her daughters, the Valkyries, the bravest warriors and bravest in Wahalla, Hall of Heroes, so they stand with the gods order . It is said
Ragnarok decimate all the giants, all gods and all men. Only survive a couple and two human gods ...

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The Norns Odin

The Norns The Norns

are the goddesses of fate in the Nordic cult. The first

Norn was URD ("Fate"), the gods often met with her well, as one of the roots of Yggdrasil.

other two Norns are Verdandi ("present") and Skuld ("Future")

The Norns president destiny of men, but also of gods, giants and dwarfs.

The Norns are similar to the Greek Fates and change, as and when the Christian invasion, to be like them: they are among others to place over the fate of the living thing that did not exist before ...

The Norns appear in various works, including the movie Excalibur, where they emmenent King Arthur. Director has mixed with faye Avalon ...

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Amun Anubis

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"The Hidden." It is originally a sky god who quickly became the Egyptian sun god's largest country, when he was a local god of Thebes. The cult of Amun took important parallel to the rise of Thebes in the government. In the new Empire

he was associated with the god Ra Amon-Ra to form, the form which he was the "King of the Gods" and the tutelary deity of the pharaohs. The Pharaohs, already regarded as "son of Ra" then became incarnations of Amon-Ra. Amon took the role of creator-god and chief deity in the cosmology of the New Kingdom, creating heaven and earth by his thought.

Member Ogdoad, coupled with the goddess Amaunet, it is the occult power. There is also a member of the Theban triad and thus husband of the goddess Mut, and father of Khonsu. Amon was represented as a bearded man with blue skin or a man with ram's head and twisted horns. He wears a crown with two tall plumes and is sometimes depicted as ithyphallic, erect.

His real appearance, however, was supposed to be beyond human comprehension and was called "the hidden, mysterious of form", invisible but omnipresent in the cosmos.

Sacred animals of Amon were the goose and the ram and its main sanctuary was at Karnak and Luxor near Thebes. Amun and the Theban priests were overshadowed by the god Aten in the reign of Akhenaten, but things returned to order soon after the death of it.

It was only during the sacking of Thebes by the Assyrians in 663 BC that Amun's influence is diminishing just to make a god of local importance. However, the oracle of Amun in the oasis of Siwa in the western desert lasted at least until the time of Alexander the Great, who visited the oracle before being crowned Pharaoh.

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reading of Totality and Infinity

"This life is a hospital where every patient is possessed with the desire to change his bed. "
(C. Baudelaire, Le Spleen de Paris, Any WHERE Out of the worild)

The duty we have received is to briefly present the life of Emmanuel Levinas and outline his thoughts through his work Totality and Infinity. A biographical presentation and a gloss of some specifically Levinasian vocabulary will be provided by my partner. The present work is a detailed summary of the first and last chapter of this masterpiece, mixed with some commentary and explanation or indication of staff, followed by a modest prentendrai epilogue in which I situate the purpose of this work in the changing panorama of Levinas's philosophy, and highlight its elements "theological" or "religious" .

The summary is structured according to the scheme given in the book, and consists essentially of extracts of the text, but I try to present a more explicit while remaining faithful to the integrity of the idea of text . Metaphysics and Transcendence



I. Desire of the invisible

"Real life is absent," We are in the world. [1]

The "Being," the abysmal bottom of our existence, is "absent", the man or Dasein, who is staying in this "world" (Dasein), seeks out thus metaphysics arises and persists in this alibi. It is oriented'ailleurs', and 'other' and the 'other'. The metaphysical desire tends towards anything, towards the absolutely other. A desire for ever, not a reminiscence (as this desire does not come from a nostalgia for a lost homeland), and can not be satisfied, completed (because it is not necessary). "It is like goodness, the desire does not fill, but hollow. "

Desire is absolute if desiring being is mortal and the Desired, invisible. Desire without satisfaction ... means the distance, about otherness and exteriority of the Other. For Desire, this otherness, inadequate to the idea, makes sense. It is understood as the otherness of others and like the Most High (the otherness of the Other is the Superiority of the Other). The dimension of height is opened by the metaphysical desire. That this height is no longer the sky, but the Invisible (seizure of the Other) is the elevation of the same height and nobility.

Dying for the invisible (or, for the invisible life which is the other) - that's metaphysics. Thus, Levinas whole philosophy is built on this desire to leave oneself, a desire that could be my place after a distance (separation) abysmal, in another, and because of this desire metaphysics, The Other I have always and forever, otherwise, outside and above.

II. Out of all

The term refers to a metaphysical absolute exteriority, the transcendent word demonstrates the irreducibility of movement within a game, a mere presence of oneself to oneself. The movement is transcendental metaphysics and transcendence as desire and inadequacy, is necessarily a transcendence. the metaphysician and the Other does not add up.

Transcendence ... ... desorb in the system unit (aggregation) to destroy the radical otherness of the Other. The otherness, heterogeneity (disparity, dissimilarity) radical of the Other, is possible only if the Other is different from a term whose essence is to remain at the point of initially serve as an entrance to a relationship, to be the same ... absolutely ... I like. The Me ... is not a being that is always the same, but the being whose existence is to identify ... Self is identical down to its alteration. The universal identity: one person, Me.

metaphysical Desire is absolute, hence irreducible, transcendent, be interested (the ego) and the other desires does not add up. If desired the Other is absolute, then the same is as absolute, is identified as "I" universal identity, the starting point of a relationship (alteration). So Again, does not mean "immutable", but "being whose existence is to identify '.

The "I" is in the world, the world itself is the "other", but it is free in this world: "I'm home, everything is his, he may have, suspend otherness ( total) is the way of the Same. The identification of the same is the real selfishness. (So the world does me no further, because I totalizable)
otherness between me and the inhabited world is a formal non-metaphysical otherness, it is not between the Same and the Other because the power I will not cross the distance indicated by the otherness of the Other. The Other is other metaphysical otherness of non-formal (including absolute), prior to any initiative, any imperialism of the Same. (The distance impassable, so the irreducible alterity, absolute, makes a relationship metaphysical, transcendent possible.)

The is absolutely Even I, the other is totally Other. The absence of a common homeland of the Other is the Stranger, which also means "free" on him the "I" can not power.

The report of the Same and the Other is language. The language, fulfilling a report, its words are not contiguous (they are not neighbors, because of the separation distance ...) in this report, the Other despite the relationship with the transcendent Even still the same. The relationship of the Same and the Other (the metaphysical relation), originally played as a discourse (language), where even picked up his selfhood (its self, that it is not the other) "I", leaves home. (Later the author tells the subjectivity of the ego makes it possible my home of the Other, the ego, the subject is a host and one that I still absolutely another, made us think about God, and the report which is language, speech is possible location of a religion ...)

A relationship whose terms do not form a totality (one does not sum to another) can occur in the general economy of being that as a matter of me to the Other as face to face, as drawing a distance in depth (alterity) - one of kindness, Desire ... discourse maintains the distance between me and the Other, the radical separation which prevents the reconstruction of all, can not renounce the selfishness of its existence, but the very fact of being in a speech to another is to recognize a right this selfishness, and so to justify. The apology which the self both affirmed and bows to the transcendent is the essence of the speech.

The author proposes to call religion the link established between the Same and the Other (language, speech), without constituting a totality.

III. Transcendence is not negativity

Metaphysics does not coincide with the negativity (Desire is not a metaphysical discontent existential condition), because otherness is not a refusal, the Stranger does is not denied. Resistance is internal to the Same, the denier and denied arise together form system: that is all.
In Baudelaire's text ("This life is a hospital where every patient is possessed with the desire to change his bed.") The patient will never be content in the incessant change of bed because the desire to possess it is the desire of go outside the hospital that is the metaphor for this world, the metaphysical desire.

The negation of imperfection is not enough in the design of otherness, but perfection is beyond the design, it is the distance, and published the passage to the limit, the transition to the Other's transcendence. The idea of the perfect is the idea of infinity. The idea of infinity (the perfect) is a height, a nobility, it is not limited to the denial of the imperfect, it means something infinitely remote from mine. But distance does not destroy the relationship (but she says), the ego does not sum to the Other, and it will not be alienated.

(Transcendence is not negativity: the absoluteness the Other can not be qualified, the Other to me, always and forever separated, so if you will, it is holy , holy ...)

IV. Metaphysics precedes ontology

The theoretical relationship is the preferred scheme of metaphysical relationship (the relationship is expressed in relation to metaphysical theory). Theory means that the knowing being allowed to be seen manifested respecting its otherness and without marking by the relationship of knowledge. The metaphysical desire is the essence of the theory.

But the theory means intellect (logos of being), that is one way to approach this be known that his otherness to be compared knowing faints (loses). This way of being known to deprive its otherness, can only be accomplished if it is referred through a third term, which itself is not a being of sensation, which merge quality objective and subjective affection. It can manifest itself as distinguished from the being: being without thickness is, where is the light beings become intelligible. The theory is called ontology, it reduces the other to the same, which promotes freedom is the identification of the Same, which does not allow himself alienated by the Other. Here the theory (ontology) embark on a path that renounces metaphysical Desire, to exteriority whose lives Desire. (The path of ontology is the way of knowledge, in which the being has a lien on the circumstances, it is the light that reveals the being, and thus is losing its uniqueness, its independence, it can not be the Other in the Levinasian sense, and becomes comprehensible ...) But

ontology as respect for exteriority draws another essential structure of metaphysics, which is concerned with criticism in the ontology, which calls into question the freedom and spontaneity of exercise ontological (the freedom and spontaneity of being in front of the being. Freedom ontological makes even able to aggregate by reducing the Other, the Same performs aggregation by "being" which is the generality of any being, and thus suppresses its uniqueness.). So its critical intention leads beyond the ontology (to infinity), the criticism does not reduce the other to the same as ontology, but is the exercise of the Same in question. This called into question by the presence of others, it's called ethics. The strangeness of the Other is its irreducibility to me, she accomplished as ethics, metaphysics, transcendence, the welcoming of the Other by the Same, the Other by Me occurs as ethics. (So it's ethical criticism that makes the otherness and the separation between the same and the other infinitely radical, being itself the metaphysical desire, the source of the relationship between these two, a transcendent relation.)

Being, Again, by his intelligence, his reason and his liberty, still claims "total" the stranger he encounters: the Other, by knowing, but his desire metaphysical form of ethics is always already and calls into question his intention of adding his freedom, his exercise , so: metaphysics (the relationship between the Same and the Other is always already there: while I am, the other is already there before me, relationship, face-to-face is still preliminary, so transcendent ... ) Precedes ontology. (The above is to be). The author criticizes

while Western philosophy has been, since Socrates, often an ontology: a reduction of the Other to the Same, a philosophy based on the sufficiency of essentially the same (selfishness), conceptualizes an individual (the beings), not in her individuality but in its generality, removing all otherness.

For phenomenology of the 20th century, the being of being is the medium of truth. The being is includes the extent of thought transcends, for measuring the horizon where it is emerging. The idea of the horizon plays a role equivalent to that of the classical concept of idealism. Addressing being from the being is both let it be (exist) and understand (grasp it, depriving it of its independence, so the total) by the void of existence (the be), reason (intelligibility) seizes (type) of existing (to be). The being is seized by its silhouette (his being, the generality), but he lost his face (his individuality, his uniqueness).

Ontology Heidegger affirms the priority of being compared to being ("to know the being must have understood the being of being"). Thus, the relationship with someone who is being (personal relationships, ethics) is subject to a relationship with the being of being (the generality) that impersonal, permits the domination of being by the be (a relationship of knowledge); justice is subordinated to freedom (spontaneity capricious, the ability to ...). The relationship with the being is to neutralize is to understand (grasp the total ...), it is, as ontology, a reduction of the Other to the Same. The Freedom is here defined as: to maintain against the other, despite any relationship with each other, and ensure self-sufficiency of an ego. The theming and conceptualization are deleting or possession of the Other. Possession in fact says the Other in a negation of its independence.

Ontology as first philosophy is a philosophy of power (a philosophy of power ...), the truth which should reconcile the people present here anonymously; universality as impersonal, there is an inhumanity. (Human, each individual's uniqueness, each is unique unity in diversity occurs, the loss of uniqueness is a sale.)

According to the author, to build a relationship with otherness nonallergic (a relationship that supports and condones otherness) must Desire, in which power is killer becomes the Other of the Other account or justice should be kept anonymous in the community, the partnership with the Other Me, language and goodness (goodness, then ethics After the metaphysical desire, the source of the relationship that occurs in language, speech ...).

V. The idea of transcendence as

The Infinite Even the relationship with the Other, the transcendence of the relationship could not cut ties involved in the relationship, neither these ties unite into a whole (a Totality) the same and the other is fixed in position described by Descartes, where "I think" relationship with the Infinite it can hold and which it is separated, a relationship called "idea of infinity." (For Descartes's "I think, for Levinas," I wish »...)

The Cartesian notion of the idea of the Infinite designates a relationship with someone who keeps his total externality (ie, otherness absolute) relative one who thinks so. The infinite within the finite accomplished by the idea of the Infinite Desire occurs as a perfectly disinterested Desire (goodness, therefore unable to aggregation). Desire and goodness implies a relationship where desire stops the "negativity" of ego functioning in the same, power, influence (aggregation). And as a gift, I offer his presence in front of a face (the way the Others are present). And my orientation towards the Other can not lose the greed of the gaze that mutating into generosity (goodness). This relationship is the relationship of discourse.

Face of Others destroyed at any time adequate idea (the idea of aggregation). He speaks. The face brings a notion of truth, an expression. The condition of truth is the word of the Other. But the primary content of the expression is the very expression. Addressing the others in his speech is to welcome its expression (while his face).

Receive the Other beyond the capacity of the ego is to have the idea of infinity. The relation with the Other is a speech or ethical relationship, this speech is allowed an education. "He comes from outside and gives me more than I can contain, in its transitivity is nonviolent produces the same epiphany of the face. "

The notion of the face reveals the philosophical anticipation of being on being, an exteriority that can not be reduced to the interiority of recollection (recollection Platonic) and saves it to me that the hosts (the self is always free and independent).

The relationship of the Self with the Other, the ethical relationship, and is exercised in the form of speech is the same metaphysics.

The "Conclusion" of the book [2]

I. More of the Same

The identity of the individual is not to be like itself and to identify let outside, but to be the same, to be oneself, to identify from within. The transition logic to the same thing: the singularity arises from the logical sphere, exposed to the eyes and organized entirely by the reversal of this inner sphere of the ego: the reversal of the convexity concavity.

II. Being is exteriority

Being is exteriority (or if one prefers, otherness): the exercise of his being is in the exterior, and thought to be obeyed allowing themselves to be dominated by this externality. The externality is true in a face-to-face, which reads from a separate point of exteriority and stands for itself: "me." the true essence of man comes in his face. Being located in a subjective field that distorts vision but allows the externality to say, this curvature of space that is entirely false superiority does not be possible but makes its truth. The curvature of space expresses the relationship between human beings. Man as Other comes to us from outside: it is separated from us (so qadash, St) appears as a face. Its exterior, which is its appeal to me, is his truth and my truth filed his response (its "views" on me does not abolish). The curvature of space means for divine truth, it is, perhaps, the very presence of God. (Here we see the presence of God as a supreme good).

Face-to-face relationship last and irreducible, makes possible the pluralism of society. (If we can understand this: the company is formed by the elementary relation: face-to-face, but not individual, it said the company is not Any individual of similar, anonymous, but the whole "me" and "others" who are face to face ...)

III. The finite and the infinite exteriority

The essence of being as does the resistance of multiple social logic which accounts for the multiple. The multiplicity is not a deprivation of one or the Infinite. Being as exteriority is seen as the infinite desire of the infinite, but this desire is not a nostalgia for the infinite nor a tendency to return: the finish is still in its own being . The externality (otherness) is not a negation, but marvel.

IV. Creating

In dealing ontological terms the idea of God-creature relation, theology presupposes the privilege of all logic that denies transcendence. But the notion of transcendence puts us beyond the categories of being if the concepts of totality and to be overlap. And here one encounters the Platonic idea of the Good beyond Being.

Others, by its meaning, before my initiative, like God. The Decalogue

absolute (ethics) that transcendence (Good) implies could mean the end of creation: both affirms kinship beings (beings, the creature) between them and also their radical heterogeneity, their mutual externality (otherness) from nothing. In the face-to-face, me neither the privileged position of the subject, or position of the thing defined by its place in the system, he is apologetic self: speech justification before others, and that This is the first intelligible, since it is able to justify my freedom instead of waiting for a meaning. The face now demands justice.

V. Exteriority and language

The externality of being does not mean that the multiplicity is irrelevant, only the relation that links the multiplicity does not fill the abyss of separation but he confirms. In this report, the language that occurs only in face-to-face is recognized as teaching.

The exteriority of discourse does not convert into interiority, the caller is never out because the relationship between separate beings do not add up.

The externality of being is its very existence: endless infinite exteriority. This externality opens in Others, refuses to theming, as it occurs in a being that is expressed. In his speech, demonstration and expressed coincide, the manifested attend his own event, he remains outside any image that you would select. A presentation is to say, "I, I" and nothing else what one is tempted to assimilate, we call it "face." The relationship with the face that appears in the word desire is described as: kindness and justice.

Exteriority exercised and unfolds in the language, which is overrun by the incessant "Sinngebung" (the interpretation, meaning) by the service, his presence far beyond me, does not resolve in my vision. The overflow of externality is the dimension of height or the divinity of the externality. Speech is speech with God.

VI. Speech and image

the presence of others (expression, face), the source of all meaning, understood as language strives externally. The face goes beyond the images always immanent in my mind, and this overflow occurs in the measurement (or excess) of Desire and goodness as the moral asymmetry of self and other. The distance of this externality extends immediately to the height (superiority). Because of this externality, face never becomes image. The meaning irreducible to intuitions, is measured by Desire, morality, goodness.

Man is not - that embracing the phrase that it can bring its own event source (the manifested attend his own event). Justice is to make possible the expression, where in the non - reciprocity, the person presents unique. Justice is right to speak. It's "maybe" there that opens the prospect of a religion.

VII. Cons philosophy Neutral

Exaltation of Neutral can be presented as the relative priority of We Me, the situation in relation to people in situations. In the rule of Neutral, is materialism. Neutral Place to be in - the above being said, is to profess materialism.

VIII. Subjectivity

has a finite idea of infinity, here the radical separation occurs, and simultaneously, the relationship with the other. Intentionality (consciousness) is attention to the word or face home, hospitality and not theming. Consciousness expands in itself as a body, standing in its interiority, it accomplishes the separation and positive without being reduced to a negation of being it separates, and so it can accommodate. The subject is a host.

IX. Being as kind - the ego - pluralism - Peace

Metaphysics is here posited as Desire to measure the Infinite. Ask metaphysics as Desire is to interpret the output to be as kind and as beyond happiness, as being for others.

Goodness for a being who reveals himself in a face, it is to go where no thought illuminating: an absolute adventure, in a reckless paramount. Kindness is the transcendence, the transcendence of an ego. Only an ego may respond to the injunction of a face. (The face is called the Others sent to me). The ego is preserved in goodness.

Transcendence occurs as pluralism, which is fulfilled in goodness from me to the other, the absolute other.

unit of the plurality is peace, not the consistency of elements constituting the plurality. Peace must be my peace in a relationship that leaves me and one goes to the Other, in desire and goodness which the self both exists and is maintained in selfishness. Epilogue



Three essential elements deserve to be held account in the construction of Levinas's philosophy: he had set in line with the phenomenology of the 20th century (a student of Husserl and Heidegger ...) and he had survived the second World War he was a Jew, even more he himself was "Talmudic".

philosophy was born in the aspiration of the escape of Being and suffering from "an obscure brain - household of there" (in which we recognized the famous Sartre's Nausea, which is also later). The first ground of his thought is therefore the need to leave home (or are being, which is always "be there", "being in the world, Dasein), and this starting point, we find its origin in Heidegger's philosophy. And apart from that, descriptive phenomenology was always his methodological reference, and its concrete existential question. (Eg welcome the Other is hosting his face which is an expression that says his Truth ...)

In 1934, he began reflecting on national ideology - socialist, in which he acknowledged a deadly threat to humanity of man. He found the cradle of this ideology in the traditional Western philosophy, which was often ontological philosophy. In this philosophy, being transcends any individual is being totaled by the being, the claim that traditional thinking is to build an absolute totality. The exercise of political totalitarianism, in which being "other" is strictly forbidden, is regarded as a consequence of this philosophy.

Levinas, as a Jew, was raised in the tradition. Later, Talmudic work had an important place in his life. Wanted to distinguish itself clearly separable from his philosophical research, but underestimate the influence of religion in its Philosophical thought is probably a mistake. The Jewish people are God's chosen people, his whole story is centered on his relationship with God. God, it is completely different, completely separate, much higher (it is St.), then, that relationship, the man is there "for God". However, this relationship is not a relationship of dependency, but a relationship of trust, a relationship of "discourse" and "listening" (the Act is commenced by: "Hear O Israel ...", it was given under the form of teaching), then the chosen people has always been free. Here, one can easily recognize the relationship between ego and others described by Levinas. And he himself said: "Others, by its meaning, before my initiative, like God," and in a report in the form of speech, he also saw the possibility of a religion.
[1] "Real life is absent. We are not in the world. "- Arthur Rimbaud, A Season in Hell. Delirium I
[2] The summary of this final chapter is unfortunately not complete, because of the lack of certain page in the copy I received.

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Prayer to St. Edith Stein, made for my sister Camille CH

Saint Teresa Benedicta of the Cross
Invincible researcher Truth
We pray for Divine Wisdom
that she send down upon us the gift of intelligence

that illuminates the darkness in our hearts the gift

force that sustains us in the trials of doubt
and holy boldness
us pushes ahead on the path of freedom that
penetrating divine knowledge
our faith is strengthened
our Hope is his certainty
and our Charity reaches its fullness and in all humility


we praise the Lord and that his name be
glorified in all our actions

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"Little Elizabeth, you're home now in arms of the Father, thank you for staying with us a little ... "Camille and writing at the death of his sister, after only a few months old. I do not know how much would it strength and courage to say this "thank you" to death? Alternatively, it is, nor the strength nor courage, nor even of death, but the certainty, the certainty of love. Life is so fragile, so if it deforms easily when disaster exercises its ferocity, life is so strong, so that despite its fragility and small size, she stands quietly before the cruelty of perdition. The attitude of faith can sometimes be really "Unreasonable," of course, because faith is beyond human reason.

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Meditation philo1

...
Basically, the desire of the philosophers? What is really telling, is perhaps not what was finally said, but the questions that were asked and the roads and paths marked by great questions. Philosophical questions always express the transience, uncertainty and vulnerability of our existential condition poor, yet it is possible that we are conditioned that when we are supposed to be packed, and if, indeed, our life is controlled by a power vector that is given to us from our origin, all humans had speculative efforts may be described as: to make the first step of our Exodus.

...

Nothing prevents us from going to the heart of darkness if the light in our eyes has lost its meaning, as it is possibly the reality for many people. In such a context, a victim may become the co-leader of his own misfortune, and hope for it could become strange, surprising and sometimes disturbing. Levinas, a pious Jew, a survivor of World War II, invites us to come out self, not according to our need but a desire, by going to the "Other" to the "others" that has nothing in common with us, to recognize the possibility of the infinite in its "Face" and hosting the epiphany of the "Face", the ethical responsibility transcends our being ... Yes, behind his expressions sometimes cloudy, there is something beautiful that glitters ...

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VELODROME BRUNELET

The winning team and vasculum. Bravo to them!

The annual output of catechesis took place at the former George Brunelet velodrome. A great day under the sun sign.

Catechists had concocted a big game of the goose with fun activities and thinking: memory game, big wheel, ball dropped, the glass of water courses, riddles, in the flannel, writing a prayer, decoding messages, etc..

The teams were made up by different groups of catechesis for the gain of vasculum the trophy.

is the small group that won the trophy this year. They have the right to retain a year.

Go to the next year to throw in the vasculum.

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a souvenir of Rochefort

... to 15 hours in the afternoon I left the Abbey to walk my rosary. Opposite the main entrance, there is a small field filled with Sunflowers: Sunflowers golden blossom. In that time, the sun was warm, but beautiful, there was a breeze, and sunflowers quivered in the breeze ... sunflower, a flower so commonplace, but now it's beautiful! As if all the joy of the world was united and manifested itself here, shone on each petal, and I almost wanted to believe that the color of sunflower is the most beautiful color of all the earth ... I remained motionless for a long time I looked, I admired them, and I was not looking for more words to say ... However, I understand something in my heart, that the flowers are saying: gratitude. That the sunflower has received from his Creator, as we do, that's life is the possibility of flourish, and there before me, simply but fully express all that he has received, this development is a true act of grace, love, love given and love made, but is that correct beauty, the essence of beauty ...

Francis Cheng wrote in his meditations on beauty: the universe need not be beautiful, but it is beautiful. Yes, despite everything, he is beautiful despite all the nonsense people have done, despite all they have destroyed, injured, deformed, but there are apparently behind the world, a beauty that still remains intact and present , it is there as a reality that is often invisible or ignored, but it's there, she is the real presence of the Creator in his creation, it is love Him when He created springs in the world, is Himself same. I do not know if in my life I've ever been so emotional, but today I believe and I am sure that any mystery of our life is in love, and if in my life, it does There is only one thing is sacred is the love in me, and I want to love, like the sunflower wants to thrive, because otherwise I can not, and it I was so wanted and so I was created ...

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Memory (JS)

Throw me, please,
in this consuming fire, the flames leaping
tell you how much I love you ...


Each piece of my heart is a sigh
every drop of my blood is a cry
and if my fingers are cold, my lips still
my eyes reveals everything you ... The years fade


me, I digress

white pages one after another

What can I give you?
If you offer me further assistance?
What can I give you?
Otherwise, the beating of my heart?

But how I love you
the flames gushing
When you say that fire consumes me
look, look at me, please ...

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A GREAT DAY

the occasion of the Parish Bazaar, children's catechesis have ensured the show this Saturday morning under sunny skies and a blue sky.

A B
AMEN HALLELUJAH OUR LORD BLESSED BE
C-CELEBRATE THE HEART OF ALL OF GOD
LOVE YOU, GOD IS WAITING FOR YOU .....

PRAISE THE LORD, REMEMBER HIS KINDNESS,
SMALL AND LARGE, THE EVENING TO MORNING
HALLELUJAH, HALLELUJAH, AMEN.

(Cate Groups 1, 2 and 3)

It is night and they left their boat.
And they go home discouraged.
And their brows are trademarks encor'les
Sailors who have tried everything.

HE DAY - it all starts here

And LIFE overflows in abundance.
fishing is great.
can see the boat sinking. As long ago
fish in the net. Profusion
to break the nets.

A word invites us to leave on his way
A word we live, we are now on his way.

(Cate groups 4, 5 and 6)

Samuel! Samuel!

Yes, Lord, here I am!

Your servant is listening.

(Samuel Group)

"Jesus, where? Where?"

JESUS OUSSE? OUSSE?

(Companions of Jesus)

A great day. Thank you to all children and parents.

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A note on "If only ..."

is Simone Weil who inspired me. In the prologue to "The supernatural knowledge" she writes

I know he loves me not. How could he love me? Yet deep inside me something, a point myself, can not help thinking, trembling with fear that maybe, despite everything, he loves me.

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If only ... (JS)

I lower my eyes
To stop watching you I break the silence

To listen to you
I turn away from you
As if there were nothing happened
As if there is anything to go
But how
How can I leave you?
If my heart still beats
If I'm still breathing
If I can still say "I"
How can I leave you?
I have nothing but destroy
order for your image to be sunk in darkness
I have nothing but destroy your name
For me away in this abyss
Yes, I did that to destroy me
So "destroy", he said one
light but penetrating voice
huskily but striking
He speaks inside of me But that's another

him, he said, "destroy"
If I'm ugly
If I am merely If
I'm dead
When your beauty burns my eyes
When your word breaks my cocoon
When I ruin your life this shelter
What do you want from me? But only if

If only you loved me ...
Maybe you love me Despite

spite of myself ...

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Saturday, July 11th, children, parents and leaders of Catechesis gathered at the cathedral for the celebration of forgiveness .

At the beginning of the celebration, we tell God we are his children and we love him in spite of ourselves:

O Father, I am your child I
thousand proofs that You love me,
I will worship You with my song, The Song of
joy my Baptism.

"Lord, you want us to be happy and you give us your word of life. We sometimes find it difficult to hear. Open our ears and our heart, give us your Spirit help us to follow Jesus and grow in your love. Through Jesus Christ your son, who is alive today and for ever and ever. Amen! "

A child from each group KT then came to the microphone to read a sentence that summarizes what this means for the entire group.

Then came the great procession of the Word accompanied by our voices:

"Happy, Happy to hear the word of God and keeps his heart!"

The deacon then we made the reading of the prodigal son (Luke 1, 11-24). The question mark on the big sign was removed and was placed on the prodigal son who joined his father. Deacon Jean-Bernard we then explained that this was the prodigal son with lots of humor and laughter.

At the end of this dialogue, we placed the banners we had prepared on the theme of God's love and hanging around the Son, the symbols representing each of our groups.

To mark the penitential rite, we read all the prayer "Thy forgiveness makes me grow." Then we expressed forgiveness and reconciliation to God in the sign of peace that we have given ourselves to each other and kiss the Holy Sacrament which we were all invited.

you there, Jesus, You are there !

you there, Jesus, You're here!

So we all stood up and we prayed that Almighty Father of Love, one hand outstretched to Him and one landed on our neighbor's shoulder.

Our Father which art in heaven ....

Then we let loose our joy to be so loved by Jesus, the King of Heaven, came into our world to save us and give us Life.

rejoices for your king, Jerusalem, dance of joy
Because we were dead and we came back to life.

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In 1245, St. Simon Stock became superior general of the Carmelites. On the night of July 16 of that year, he asked Mary in his fervent prayers to the institute under its protection. At dawn, It appeared to him in the middle encircled by angels and light. She was dressed in the garb of the Order, and held in his hand a brown cloth which was the scapular of the Order. She gave it to St. Simon after being coated by saying: "This is a privilege for you and all Carmelites. Whoever dies wearing this habit shall not suffer eternal fire."
Thus, this sacred garment is a huge gift that keeps anyone from Hell who died in the bears. This appearance and the gift, a Catholic, like many others, demonstrate and confirm the association of the Blessed Virgin in the work of redemption.

Tomorrow is the feast of Our Lady of Mount Caramel, then pray to the Virgin Mary, and invoke all the saints of the Carmelite Order, they intercede for us!

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July 14, 2009

Today, July 14, an unfortunate affair is revealed on the press of Lorraine, a case of pandering, including a priest Moselle is concerned, it is now identified all of its functions and set examination. The details of this sad story, you can find on the site of the Republican Lorrain. What can
- I tell my friends? Needless to mention that what echo can be heard thereafter. The Church, our Holy Church, she is our Mother, are unhappy - they want to pollute with their bad business and their harmful intentions! But we, his children, before this tragedy, our hearts are saying?
Pray, my friends, please! pray for the Church, our holy Mother, pray for our priests and faithful servants true priests, priests who want to give themselves fully to follow Jesus, the One Shepherd of all humanity, and will follow up the Cross!
Pray, my friends, please! also pray for priests isolated, forgotten, rejected by their flocks, troubled by difficult situations, tormented by loneliness, lost, lost in their souls, for our priests, they are also sinners like us, they are also weak creatures like us astray, do not despise, but pray for them! For the Spirit fills them and raise them! My friends, they need our prayers!
Pray! and love! Love our church and love our priests! because ultimately it Love will win!

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FORGIVENESS DAY CAMPAIGN TO DENY THE CULT 2009

Like last year, it was decided that the annual campaign Denier of worship in the diocese would be set at the period between Pentecost (May 31) and Assumption (15 August) ; was also reminded that this collection in all parishes of the diocese is not optional . It belongs to the diocesan bishop for having the initiative under the law of the Church (Can. 1263).

As everyone may know the four main hardware resources of our diocesan Church are denial of worship which we will discuss later; perquisites (offering to surrender to the parish to celebrate the celebrations, christenings, weddings, funerals ,...); fees Mass (the priest offering discounts set an indicative way in the diocese to 1.500 FCFP since 1 January 2005) and finally quests made in the liturgy must go to all the parish apart from a few quests called "impérées" that are officially reserved for a work or diocesan Church. The easiest way is probably to ask some simple questions.

The Denier of worship, why? "denial of Worship" or "denial of the Church" is intended to meet the needs of individual ministers. Like everyone else, they do not live on the air. The priests, diocesan and religious, including the bishop, serving Christian communities do not pay reçooivent. Normally, current expenditures are covered by the parish or the work for which they work, whether it's housing (function), food or transportation. To meet their personal expenses (insurance, miscellaneous contributions, clothing, training, holidays, pocket money, etc..) They have a reasonable but modest sum ( in 2009, 49,416 per month FCFP) paid by Diocesan Equalization Fund, largely driven by fees and Mass Denier Worship.

The Coin of worship, how? Each year, from June that envelopes marked "alms tax" are available in parishes is good for distribution to practitioners on Sunday, it might also be well envelopes to pass to others who would be willing if we had the simplicity to make them sign. The envelopes containing gifts may be given to the priests of the parish should be forwarded directly to the diocese Provides (BP 3 to 98845 Noumea CEDEX).

The Denier of worship, how much? The amount of the contribution of each depends on its natural resources . For an employee or retiree, "the equivalent of a day's work" is a significant landmark. At each decision based on conscience . The Gospel makes clear, the penny (offering minimal) of the poor widow is as respectable as the offering consequent rich Zacchaeus. "The important thing is to participate". Thus, it is easy to understand that a Christian community in the process of building his church is already a remarkable effort and his participation in the collection of alms tax is temporarily reduced.

In his eagerness to share his concern, the Priests' Council requested that "Church in New Caledonia" follow the example of many diocesan bulletins publishing annually the proceeds of the collection of "alms tax" by parish and in total. The editors of the Bulletin will therefore receive the necessary information to do so. Thus in 2008, the total denier of Worship for the whole diocese Noumea amounted to 6,591,628 FCFP, for comparison, but nearly an elected position in the Congress of New Caledonia (salary and expenses) .

Please help you bring and your priests so that they can devote themselves to their ministry worthily at your service.

+ Michel Marie Calvet

Archbishop of Nouméa

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Even human limitations must lead to the Heart of Christ

"Even our weaknesses, our limitations, our weaknesses, we must extend the Heart of Jesus, "said in Rome, Benedict XVI to priests worldwide at the opening of the year priestly 2009-2010, before the relics of the Curé of Ars.

"God's heart quivers with compassion! Today, on this Solemnity of the Sacred Heart of Jesus, the Church offers to our contemplation of this mystery, the mystery of the heart of a God who is moved and who pours all his love for humanity. "

This is a "mysterious love (...) does not resign before the ingratitude or the refusal of the people he has chosen, instead, with infinite mercy it sends into the world his only Son, that he takes upon himself the destiny of love destroyed by being so winner of the power of evil and death he can restore the dignity of children to humans enslaved to sin. "

But "all this at a high price: the only Son from the Father sacrificed on the cross," says the Pope, quoting the account of the "spear" in Saint John.

"Dear brothers and sisters, invited the Pope, let us together to contemplate the pierced Heart of the Crucified (...). In the Heart of Jesus, expresses the essential core of Christianity in Christ, has been revealed and given all the new revolutionary of the Gospel: Love that saves us and gives us life in eternity of God. "
The pope insisted on answering the call of the Heart of Christ: "His divine Heart calls to our heart, he invites us out of ourselves, to abandon our human security we trust Him, and in Following his example, to make ourselves a gift of unconditional love. "

Pope recalled this quote from the parish priest of Ars: "The priesthood is the love of the Heart of Jesus." "How not to recall with emotion that gushed directly Heart the gift of our priestly ministry "Asked the Pope.

"Following the example of the Curé of Ars let yourself be conquered by him and you too will be in today's world, messengers of hope, reconciliation and peace."

Pope stressed the pastoral responsibility of the priest: "For he who calls us to break bread with his love to forgive sins and to guide the flock in his name. This is precisely why we must never get away from the source of love that is His Heart pierced on the cross. "

"Even our weaknesses, our limitations, our weaknesses, we must extend the Heart of Jesus, Benedict XVI insists. For us too ... is the call to conversion and the use of Divine Mercy, and we must also humbly submit that request unanimous and constant in the Heart of Jesus to save us from the terrible risk of damage to those we are bound to save. "

The Pope concluded by entrusting the year Priests to Mary, saying in part: "May the Blessed Virgin, our Mother, accompany us during the Year priestly we start today, so we can be strong and enlightened guides for the faithful that the Lord entrusts to our pastoral care. Amen! "

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"... open still more advantage [collaborative spaces] to lay people, with whom the priests are the only people among whom priestly and, because of the ministerial priesthood, they are. "

"There are not two good ways of serving God, there is only one, is to serve him as he wants to be served."

One need not say much to pray well, "said the parish priest of Ars

" All good works put together - said the Cure of Ars - do not equal the sacrifice of the Mass, because they are the works of men, and the Holy Mass is the work of God. "

"The communion between ordained ministers and charisma that can be born a valuable boost to a renewed commitment to the Church in the announcement and witness of the Gospel of hope and charity around the world. "

In the world you have tribulation, but take courage! I have overcome the world. " And it still ends and the Gospel of Matthew, when Christ told his apostles: "And I, I am with you always until the end of the world."