Is there an agenda at work behind Pope Francis’ back? As he carries out his plan of renewal for the Church, one that is based on the purification of hearts, on pastoral efforts and on evangelization through attraction, many individuals are trying to exploit his spontaneity, and also his naivete, in order to advance their personal, political agenda for the Church. How much the Pope has understood the cross-interests at work behind his back is yet to be determined. Certainly, the way his words have so often been taken out of context and misinterpreted may have alerted him to some degree that this is going on.
In fact, his closest collaborators have understood this risk. There was wide reaction in the Church after the Pope uttered the famous phrase “Don’t breed like rabbits” during the flight back from the Philippines. Many people wrote to the Secretariat of State to ask for an explanation and to express concern. They did this not because they had misinterpreted Pope Francis’ words, but because they feared his words might be misinterpreted by others.
Corrono le Donne libere dei paesi cosiddetti evoluti. Corrono tra bisturi e silicone, tra giovinezze, magrezze, imperfezioni, diete e make-up. Corrono inciampando e neppure si accorgono di inciampare nelle loro stesse carni, nella pelle che si rifiuta di diventare plastica, nei loro stessi desideri scomposti.
Corrono come tante ballerine per avere la parte nello show della loro vita che sarebbe già loro, ma sembra che nessuno glielo abbia detto.
Ah, che terribile dimenticanza…
E corrono disperatamente le Donne schiave e oppresse nei paesi cosiddetti arretrati, inseguite da stoffe, versi, lame, pietre, acidi e paure.
Le Donne devono correre, devono saltare, schivare, imparare a nascondersi, a fingere e a morire senza morire.
Non hanno dimenticato chi sono, non hanno paura di esserlo.
In Donne che corrono, il nuovo spettacolo di Vernicefresca Teatro in scena il 20-21-22 febbraio al Barnum Seminteatro di Roma (Via Adelaide Bono Cairoli,3), la poesia di Bertolt Brecht si fonde con le parole di JayBlue per dar vita all’universo femminile in un arcobaleno di sensazioni concentrato come un buco nero. Terzo attore in campo, le foglie come elemento attivo della narrazione, come connessione vitale e costante delle due protagoniste, di tutte le donne del mondo, con la madre Terra.
Dominio, sottomissione, traumi infantili e romanticismo fiabesco, caratterizzano il prototipo del nuovo cinema erotico del XXI secolo: Cinquanta sfumature di grigio di Sam Taylor-Johnson.
Fade to Grey
La laureanda Anastasia Steele viene trascinata in una storia d’amore sadomaso con un giovane uomo d’affari di successo, Christian Grey. L’uomo ama talmente le pratiche erotiche estreme da far firmare alle sue amanti un contratto nel quale accettano di sottomettersi totalmente a lui prima di iniziare la relazione…
L’erotismo è, da almeno un paio di decenni, uno dei grandi rimossi del cinema mainstream americano, tutto concentrato su saghe young-adult rivolte a un pubblico di minorenni, nel quale si riconosce l’unico target in grado di garantire il successo planetario di un film. Non si può dunque che salutare con un certo favore l’arrivo nelle sale di Cinquanta sfumature di grigio, pellicola tratta dall’omonimo bestseller di EL James i cui scopi didattici – ampliare non tanto il range di pubblico possibile, quanto le sue fantasie erotiche – sono tra l’altro piuttosto scoperti.
Non esistono nella lingua inglese due parole più dannose di “(hai fatto un) buon lavoro”
Pellicola di apertura del Sundance 2014 che si conferma una miniera di talenti, Whiplash è senza alcun dubbio il miglior film sul jazz degli ultimi vent’anni, In realtà, si potrebbe sostituire la parola “jazz” con “vita” e la definizione reggerebbe comunque.
Spingersi al limite, fisico e psicologico, emulando il geniale Charlie Parker, dando letteralmente il sangue per diventarne l’erede. La musica autentica passa attraverso la carne e bisogna essere disposti a perderla se si vuole affermare se stessi, giungere al nucleo della propria esistenza, mettersi veramente alla prova…come mai abbiamo fatto prima. Ma le cose stanno realmente così?
Everything for the sake of synodality. This seems to be Pope Francis’ governing program. The Pope has already made it clear that he deems the conversion of hearts to be more important than the conversion of structures. He carefully considers every step to further expand the footprint of synodality, a wider sense of discussion within the Church. His basic idea is that of a dialogical Church going out of itself, a Church that is open and present among people. Coupled with his conviction that the poor evangelize is Pope Francis’ understanding of the Church of the peripheries as the way to evangelize and purify Rome, which he considers too self-referential.
His latest move in this direction is a modification of the practice of bestowing the pallium. Each year on June 29, the Feast of Saints Peter and Paul, metropolitan archbishops appointed to their sees within the past year are summoned to Rome so that during the Mass the pope can invest them with the pallium. The celebration is a sign of the unity of all the local churches with the See of Rome. Pope Francis has decided to modify the practice. Metropolitan archbishops are invited to Rome to concelebrate the feast day Mass with him, and on that occasion he will hand each one of them the pallium privately. But it will be officially bestowed upon each of them only at a later date by the apostolic nuncio of their country in a public celebration with the participation of all the suffragan bishops whose dioceses comprise their ecclesiastical province. This is one more way that Pope Francis hopes to promote synodality.
Le nostre vite non sono vissute appieno se non siamo pronti a morire per coloro che amiamo
Negoziare, Dimostrare, Resistere
Sappiamo che Johnson non riesce a vedere il quadro generale. Mostriamoglielo noi.
“Chi ha ucciso Jimmie Lee Jackson? Lo sappiamo, un agente di polizia” cui è stato ordinato, insieme ai suoi colleghi, di reprimere la marcia pacifica nel sangue ma: “Quante altre dita hanno premuto quel grilletto?” Quelle di “Ogni legislatore bianco che abusa della legge per terrorizzare, ogni politico bianco che si nutre di odio e pregiudizio, ogni predicatore che predica la Bibbia ma rimane in silenzio (senza condannare le violenze) di fronte alla propria congregazione. Chi ha ucciso Jimmie Lee Jackson? Ogni uomo o donna di colore che rimane indietro senza prendere parte a questa battaglia mentre i loro fratelli e sorelle vengono umiliati, brutalizzati e strappati via da questa terra”.
La divina Julianne Moore, candidata all’Oscar 2015 come Miglior Attrice Protagonista per la sua mirabile interpretazione in Still Alice di Richard Glatzer, veste qui i panni della crudelissima strega Madre Malkin, capo delle creature oscure nella guerra che sta per scatenarsi tra le forze del sovrannaturale e gli esseri umani. Il Maestro Gregory (il sempre grandissimo Jeff Bridges) era riuscito ad imprigionarla ma ora è fuggita e pregusta la sua vendetta. Come nella migliore tradizione fantasy, solo un uomo è in grado di sconfiggerla…anche se ancora non lo sa. Si tratta del giovane apprendista di Gregory, Tom Ward. Il settimo figlio di un settimo figlio.
The week that begins today and ends with the creation of 20 new cardinals may represent the turning point of Pope Francis’ pontificate. The choices of the new cardinals not only show Pope Francis’ sensitivity toward the world’s peripheries and a certain pastoral approach, they also indicate a change concerning the pivotal issues at stake in this papacy. This change cannot be underestimated.
Before the arrival of Pope Francis, the main themes of discussion in the Church have had solid theological roots. But even the question concerning the pastoral care of divorced and civilly remarried Catholics, as well as for homosexual couples – both of which were the object of a heated debate at the last Synod of Bishops – are in the end based on theological foundations, and deal with the application of doctrine. Moreover, even the criticisms aimed at the pope’s plan for curial reform – the other issue at currently at stake in this pontificate – are founded on theological and juridical grounds.
Nevertheless, Pope Francis demonstrates that he is moving on completely different grounds. It is not by chance that one of his favourite quotes about ecumenism is taken from the conversation between Bl. Paul VI and the Patriarch of Costantinople, Athenagoras: “If we were to close ourselves off in a room together and leave the theologians outside, we would accomplish ecumenism in one hour.” In similar fashion, leaving theological discussions aside, Pope Francis wants to propose a model of a Church that evangelizes through attraction, and not because of the strength of its concepts.
Pope Francis’ choices in two consistories mirror this intention. Beyond choosing a few candidates with strong institutional ties, Pope Francis has selected as cardinals mainly bishops whose primary interest is not found in some or other theological position, but in pastoral practice. Pope Francis’ Church bypasses theological discussion and aims at going straight to the heart of the people.
All of these new cardinals will bring their peculiar perspectives to the consistory the Pope has convened to discuss reform of the Roman Curia. The reform seems to be stuck. The first comprehensive draft was highly criticized by Vatican dicasteries, and there is a real risk that the structure will remain as it is for the moment, in expectation of a definitive change that will not take place before the end of this year – as Pope Francis has admitted. Nevertheless, another option that one insider designates “St. Peter’s option” may be explored.
It can be explained this way. During the construction of the current Basilica of St. Peter in the 16th century, the old basilica was only gradually dismantled, step by step, while it was replaced with the new building. This is the way Pope Francis works, by establishing new structures around the currently existing structure which is then removed once the new structure is complete.
Through this lens we can better understand the process by which the Vatican at first hired expensive external commissions and then followed this step with the establishment of the Secretariat for the Economy, the Council for the Economy and the Pontifical Commission for the Protection of Minors. These bodies were born without statutes and they set out to work while waiting for their specific powers and competences to be drafted.
This is way curial reform will be carried out. According to sources, during their recent ad limina visit, the Lithuanian bishops asked Pope Francis about the reform. He replied that two super-congregations, respectively, for Justice and Charity and Laity and Family will be established. How the competences of the many minor dicasteries that will be subsumed into these new Congregations will be arranged is yet to be decided. But establishing them is a first step toward the much anticipated Curia reform.
The rationale is that the Curia structure must be reduced in size in order to be closer to people. Beyond the theological discussions that characterized the major curial reform begun under Bl. Paul VI and concluded under St. John Paul II, Pope Francis’ reform is mostly intended to be functional in order to extend the voice of the Church to “the end of the world” from which the Pope hails. For Pope Francis there is no need for structures, instead there is a need for a credible witness.
This rationale is reflected in his choices of new cardinals. Up till now, several keys to reading Pope Francis’ picks over the last two years have been suggested. It was argued that he wanted to privilege the geographical peripheries of the Church, or that he wanted to combat careerism, and that for this reason he was not awarding the red hat to bishops in dioceses that have always had a cardinal by tradition, or else that he wanted to internationalize the College of Cardinals.
All of these reasons are intriguing and even true if one glances at the cardinals’ profiles from the perspective of their assignments or their geographical locations Nevertheless, these interpretations may be misleading and may even betray Pope Francis’ spirit.
Broadly speaking, the Pope selects bishops whom he appreciates for their pastoral touch. In a recent interview, the archbishop Soane Patita Mafia of Tonga, a surprise pick among the new cardinals, emphasized that he will take with him to Rome the cry of poor of his country. He is not the only one. Cardinal-designate Francis Kriengsak Kovithanij of Bangkok, Thailand is working to foster small Christian communities in a country where Christians are a very small minority.
Pope Francis got to know many of these new cardinals during the last Synod of Bishops. He appreciated their human touch and their pastoral sensitivity. More than what they currently do in their homeland, the impression they gave when they took the floor at the synod, the way they defended and supported mercy and closeness to people, were crucial to their selection.
Still, no theological preference seems to drive Pope Francis’ choices. Instead one finds a human touch, a peculiar instinct that guides the Pope in understanding who the prelates are with whom he feels more at ease.
Renunciation of worldliness may also imply for Pope Francis a renunciation of intellectual debate. Pope Francis wants shepherds with the smell of the sheep, and he had been clear about this since the beginning of his pontificate. Other qualities do not seem to matter that much to him; they seem to be mere add-ons that he applies to his discussion of bishops when it suits him to do so.
These new cardinals (Pope Francis has chosen some 40 to date) will have an impact in this coming week’s consistory on curial reform. Now that the Council of Cardinals has met eight times, the Pope is seeking a turning point, and in order to bring this about he is filling the College of Cardinals with a considerable number of individuals whom he believes share his vision.
Although the reform issue might be solved with the so-called “St. Peter’s option,” the struggle over the upcoming Synod seems more complicated. Once again, Pope Francis’ intention is to free the Church from an over-dependence upon doctrine in order to find a pastoral approach that will bring the Church closer to people. But how can doctrine and pastoral practice be reconciled?
This continues to be a hotly debated topic. The discussion evidences a strange convergence between the Roman Curia and some local Churches, many of which, ironically speaking, are on the peripheries. Not by chance, Cardinal Lorenzo Baldisseri, General Secretary of the Synod of Bishops, underscored in an interview granted to the weekly magazine “La Settimana” that the strong points of the last synod of bishops were the doctrinal framework, the Gospel of the Family, and the push for young people to receive an education about love.
But these issues were included in the Synod’s final report only after the small groups (circuli minores) strongly criticized – and pushed for a substantial rewriting of – the Synod’s midterm report.
Cardinal Baldisseri’s words signalled that the Synod war has already begun, and that – in spite of the slogan “We don’t turn back” which accompanied the presentation of the next Synod’s guidelines – the majority of bishops does not endorse a pastoral practice that is completely detached from doctrine.
And Pope Francis would probably not support it either. The Pope is always very orthodox in his declarations. This fact has been demonstrated several times. The Pope backed the Slovakian bishops in their commitment to promote a referendum to defend the traditional family in their country. He invited Filipinos to be wary of the ideological colonization of the family. He expressed a strongly negative judgment over gender theory, which he also defined as ‘demonic’ during a meeting with Austrian bishop in an ad limina visit. Taken together these moments indicate that Pope Francis is anything but progressive.
So, who is the real Pope Francis? The one who supports liberal bishops and priests, or the one who speaks in an orthodox way? The answer may be more obvious than expected.
Simply put, for Pope Francis pastoral practice is more important than any given theological debate because the latter, in the end, may be no more than a worldly exercise. Perhaps his famous declaration about preferring a “poor Church for the poor” may also be read this way: a Church light in structure with limited philosophical debates and a great deal of pastoral love.
But this is not new. Benedict XVI spoke in almost the same terms about the need to escape worldliness and to move beyond the self-referentiality of ecclesial structures. And he underscored the value of mercy as is evidenced in the homily he delivered at the Mass for the inauguration of his petrine ministry. Time and again Pope Benedict preached about a Church that should not be constructed on ideas, but engaged in a lively evangelization effort.
Nevertheless, between these two popes a paradigm change is taking place. Pope Benedict was convinced that a solid theological background was needed so that the Church’s pastoral practice would be correct. In fact, the search for truth was pivotal in his pontificate. Pope Francis, on the other hand, sets aside any given theological problem in order to seek immediate, personal contact with people.
Bishop Eduardo Horacio Garcia, who was Cardinal Bergoglio’s auxiliary bishop in Buenos Aires, recounted shortly after Pope Francis’ election that “at the end of the Jubilee Year, for which Cardinal Bergoglio had called a missionary year, we priests of the archdiocese asked Cardinal Bergoglio to call a synod in order to discuss how to harvest the fruits of our mission and draft guidelines. But he responded that a synod was good only for producing useless documents, while the only thing we need to do is to continue our missionary efforts and to remain in a state of permanent mission.”
These words perhaps explain better than anything else the inner sense of this pontificate. Pope Francis is putting everyone in a state of permanent synod in order to understand each bishop’s perspectives. But the direction of his reforms will proceed from a pastoral approach, and nothing else. Perhaps this is the real change of paradigm.
(Source: Monday Vatican)
Come acutamente sottolineato da Kevin Jagernauth, sembra che Gemma Arterton abbia una predisposizione verso l’interpretazione sul grande schermo dei personaggi creati dalla cartoonist britannica Rosemary Elizabeth “Posy” Simmonds, la quale ha pubblicato le sue strisce periodicamente su The Guardian per poi trasformarle in veri e propri libri a fumetti.
Due anni fa, Gemma ci deliziò come protagonista dell’adattamento di Stephen Frears Tamara Drewe ed ora ritorna per farci sognare con la sua semiomonima Gemma Bovery, evidente riferimento a Madame Bovary (1856), immortale capolavoro di Gustave Flaubert (originario dei luoghi in cui fumetto e film sono ambientati. Rouen, in Normandia).
Film di apertura della Mostra del Cinema di Venezia 2014, Birdman snocciola tutta la grandeur autoriale di Alejandro Gonzalez Iñarritu, aggrappandosi alle performance sopra le righe di Michael Keaton, Edward Norton ed Emma Stone.
Birdman or (the Unexpected Virtue of Ignorance) è una black comedy ambientata a New York che racconta la storia di un attore in declino – famoso per aver in passato interpretato un mitico supereroe – alle prese con le difficoltà e gli imprevisti della messa in scena di uno spettacolo a Broadway che dovrebbe rilanciarne il successo. Nei giorni che precedono la sera della prima, deve fare i conti con un ego irriducibile e gli sforzi per salvare la sua famiglia, la carriera e se stesso… [sinossi]
L’unità di tempo e di luogo di Birdman, enfatizzata dal gioco a incastro dei piani sequenza, porta con sé lo stesso retrogusto delle frammentazioni narrative/geografiche/temporali delle opere precedenti di Alejandro González Iñárritu. Dal meccanismo metacinematografico e metateatrale emerge ancora una volta tutto l’artificio della poetica di Iñárritu, regista forzatamente autoriale, teso costantemente alla ricerca di qualcosa di stupefacente, di altro. La vita non sgorga dalle immagini di Babel, 21 grammi o Birdman, nonostante l’apparente vitalità degli script e lo spessore delle performance attoriali. Nemico giurato del lavoro di sottrazione, Iñárritu carica la sua nuova pellicola, scelta come apertura della Mostra del Cinema di Venezia 2014, di qualsiasi possibile sovrastruttura: il lavoro e la vita dell’attore, Hollywood e Broadway, l’improvvisazione e la sua simulazione, il processo artistico e la sua analisi (o la sua nemesi) e via discorrendo.