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Gianni Rodari y la gramática de la fantasía
[ Descargar desde el servidor (103.7 Kb) ] 2010-01-01, 12:45 PM
Este documento es un trabajo académico realizado para la asignatura de Innovación Tecnológica en la carrera. Trata sobre la obra "La gramática de la fantasía" del escritor italiano Gianni Rodari. Para mí, se trata de uno de los libros de cabecera en cuanto a creatividad. En este trabajo, se profundiza en el concepto de binomio fantástico de Rodari.
Categoría: Creatividad | Ha añadido: Joseto | Tags: gramática, creatividad, Rodari, fantasía
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Total de comentarios: 1
1 Luigi   (2012-09-14 0:08 AM) [Material]
Regarding point #1, of course all persits have the Eucharist in common. Is that assertion a response to something I had written, because if it is, I don't see the immediate connection. Of course, all persits have many other things in common (outside of the sacraments); and even when it comes to the Sacraments, all persits have all of the Sacraments in common (err well Holy Orders being a different situation) at least in potentia, even if in actuality some are in locations/ministries where the opportunities to offer some of the Sacraments are less frequent than in others.Regarding #2, there are many ways of answering that. Pastoral charity is love (charity) for the sheep of the Lord's flock. Some persits pastors of parishes, bishops of dioceses, etc. have a particular portion of the Lord's flock that is explicitly entrusted to their care. However, all persits by virtue of their ordination share in the one priesthood of Christ, which is possessed in its fullness by the bishops. All persits in some way are sharers in the pastoral charge of the bishops. By sharing in that priesthood, all persits are sharers (at least in the remote sense) in the pastoral care of all the faithful. Furthermore, all persits by virtue of their ordination are members of an order in the Church, the order of the presbyterate. Or to use an English word perhaps a bit less confusing than order here, they are members of a presbyteral college made up of all the persits throughout the world. As such, they are by participation shepherds as well even those who can't point to a small subset of the Lord's flock as being specifically their own flock like the pastor of a parish can easily do.Now, how is pastoral charity lived in the case of someone like a Trappist priest? Well for one, he is likely celebrating the Sacraments (at the very least Mass and likely the Sacrament of Penance as well) for his brethren in the monastery. So the flock he most directly ministers to might be other religious, perhaps even (mostly) other persits, but that does not lessen the demands of pastoral charity. Secondly, I think of the antiphon we sing at office for the common of pastors, This is a man who loved his brethren, and ever prayed for them. I would argue any prayer offered to the Father by a priest on behalf of (or for) the Church (or any subset thereof) is a *pastoral* action, and an act of pastoral charity. It is pastoral not because of what particular words he uses or anything like that it is pastoral because of IDENTITY of the one offering up that prayer. As a priest, he is configured to Jesus Christ, High Priest and Good Shepherd, and he can't pray for God's flock in any other way THAN as a priest. And if priest, then a shepherd. Because of his sacramental configuration to Christ. Some old priest-monk, sitting in the corner of a monastery chapel devoutly praying the Divine Office for the People of God, can be engaged in an action marked by a greater pastoral charity than a priest who spends that same time hearing confessions, attending parish council meetings or the grade school year-end picnic or whatever. Neither one is necessarily better or more pastoral. They are *different*, and each is pastoral in a different way. And without knowing what is in the depths of the hearts of upon the individual persits involved, it is impossible to say which of the two is acting with a greater pastoral charity at any given moment.

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