Let's be free


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Let's be free

  1. 1. 9.Let us be freeFor five centuries freedom has been a key that has decided the fate of the West. Luther brokewith Rome because he understands that the structure of the Church oppresses and robs thefreedom won by Christ. Figure cries for daring to say, you want total liberation of man. Marxismseeks to create an earthly paradise in which we will all be free easily. Nietzsche God decides to killthe man, finally, can be as free as it was this God imaginary without knowing any submission. Nowwe struggle to free ourselves from subjection to biology, for example, with the ideology of genderand reproductive technologies.The freedom, the goddess of all sought and, judging by the results, of all fleeting.These pages are a collage of ideas of Benedict XVI, who can give an idea of his understanding offreedom. Its breaking on the approach common in our culture. Freedom is not a separable ideathat we can introduce its own in the laboratory of the concepts, freedom is a dimension of theperson, not separable from its truth, its creatures, its relations ...The texts are numbered. Are taken from "here and there." Are not unitary. They have many ideas-50ideas, say a number, which can guide the youth to hit with the only freedom really free.
  2. 2. 1.9 The freedom as autonomy ... ultimately hurtsThe last commander of Auschwitz, Hess, said in his journal that the extermination camp had been an unexpected technicalachievement. Having regard to the timing of the ministry, the capacity of the crematoria and the strength of the combinedcombustion and this will work continuously so that was a fascinating and harmonious program was justified by itself.With such examples it is evident that he could not continue for long. All products of the atrocity, whose continuing growth we arenow stunned viewers and ultimately abandoned, based on this single, common foundation.Following this principle we should now finally recognize that it is a delusion of Satan that wants to destroy mankind and theuniverse. We should understand that man can never abandon the bare space of art.In everything it does, it makes itself. Therefore it is always present himself as his own, Creation, his good and evil and when youreject this measure is misleading. Not released, was placed against the truth. Which means it destroys itself and the universe. Sin and salvation (EUNSA) 1.9.aJ.-P. Sartre drama has been identified as the man himself, as the tragedy that is bound to a freedom that makes them to decidewhat to do himself. But this is just what he does not know, and every decision is thrown into an adventure whose outcome isuncertain. I think that many thinkers and artists of our time have been aligned with Marxism only because of that, because Marxismprovided an answer they encompass and, somewhat inconclusive on this fundamental question of humanity, and seemed to put allthe forces of our existence in the service of a great moral goal: creating a better humanity and a better world. But in reality, formany this was only a palliative Marxism with which they wanted to quell the feeling of meaninglessness and perplexity thattormented them. Gospel, catechesis, catechism (Edicep) 1.9.bA mosquito can do what is within it, neither more nor less. But the person, humanity holds in its hands all the capabilities thathouses humans. This enables him, in short, to display modes of destruction than any other living being carries within itself.This is the internal paradox of being human. Is called to the greatest, but release may become a real threat of another temptationwill be great and oppose God, becoming a antigods. This threat can bring it down and turn it into a destructive demon.Sometimes we would say to God: "I wish you had done less great human being, it would be less dangerous. I wish you had notgiven freedom and would not stoop so low. " And yet, in the end we dare not speak, because we must be grateful that God hascreated for greatness. And if he assumes the risk of personal freedom and, consequently, their downfalls, we shudder at all thatcan happen, and we need to mobilize all positive forces, but we must also convey the fundamental trust that God has placed inpeople. Only by clinging to achieve this fundamental trust and support to oppose the threats posed to humans. God and the World (Debolsillo) 1.9.cThe man who understands freedom as pure will, he just do what you want and go wherever he wants, living a lie, because by itsvery nature is part of a reciprocity, freedom is a freedom that should be shared with others, its very essential ence brings disciplineand standards, identified closely with them, that would be released. Thus a false self leads to slavery. Jesus of Nazareth (The Sphere Books) 1.9.d 2
  3. 3. The man can do or not do what he wants. Will be judged. It is accountable. This certainty has value both for the powerful to thesimple. Which honors this certainty, we draw the limits of the powers of this world. God does justice, and only he can ultimatelydo. We succeed when we are able to live under the eyes of God and tell the world the truth of the trial. Evangelization, Catechesis and the Catechism, lecture delivered at the Pontifical Commission for Latin America, Guadalajara, Mexico 1998 1.9.e"I see what is good and I approve," said Ovid, Latin poet, and yet then do the opposite. " And St. Paul also said in Chapter 7 of theEpistle to the Romans: "I do what I want but what I hate." From that Paul finally ascends the cry: "Who will redeem me from thisinternal contradiction ?! "And at that point really understands Paul first came to Christ, and from that moment was Christsredemptive response to the pagan world. God and the world (Debolsillo) 1.9.f2. Learning the true freedomFreedom belongs to the constitution of the creation the human beings spiritual existence. Because we have not been organizedand predetermined by a specific pattern. Freedom is for everyone to personally design their lives and their own internal affirmation,the path that responds to their nature. In this sense I would not consider freedom a gift, but rather a gift of creation. God and the World (Debolsillo) 2.9.aWe learn that true freedom, not the slaves, which seeks to cut itself a slice of the pie for everyone even if the other does not have.We want real freedom and large, the heirs of the freedom of the sons of God. In this world so full of fake freedoms that destroy theenvironment and man, the power of the Holy Spirit let us learn true freedom, freedom to build schools, to demonstrate to others,with life, that we are free and that too beautiful to be truly free with true freedom of the sons of God. St. Peter´s Square. Saturday June 3, 2006. 2.9.bFor man is free to be "like God." The effort to become as God is at the heart of everything that has been designed to liberate man.Since the desire for freedom belongs to the essence of man, this man looks necessarily, from the beginning, the road that leads to"be like God": man is not content with less, anything finite can satisfy. This is demonstrated particularly mind our time, with hispassionate desire for total freedom and anarchy against the inadequacy of bourgeois freedoms, for they are large, and also againstall immorality. Hence, an anthropology of liberation, if you want to responding in detail to the problem it poses, can not ignore thequestion: how is it possible to achieve this end, to become like God, God made man? The Easter Road (BAC) 2.9.cAfter the claim to be entirely free, without competition from other freedom, without a "where" and a "for" lies not an image of God,but an idolatrous image. The fundamental error of such a radical desire for freedom resides in the idea of a divinity that isconceived in a purely selfish. God thought of this way is not God but an idol, indeed, is the image of what the Christian traditionwould call the devil, the anti-God, because it is given precisely the radical opposition to the real God: the real God is, by itsessence, a total being for others "(the Father)," Being-from (the Son) and "Being-with" (Holy Spirit). Now the man is precisely theimage of God because the "from" the "with" and "to" constitute the fundamental anthropological figure. Faith, Truth and Tolerance (Follow Me) 2.9.dThese countries [the Czech Republic and those who have gone from communism] particularly suffered under the dictatorship, butalso suffering matured concepts of freedom that are current and they must now continue to be prepared and implemented. I think,for example, in a text by Vaclav Havel, who said: "The dictatorship is based on a lie and if you exceed the lie if nobody lied already 3
  4. 4. and if it came to light the truth, it would have freedom." Thus developed the link between truth and freedom, where liberty is notlicentiousness, arbitrary, but is united and determined by the great values of truth, love, solidarity and good in general. I think theseconcepts, these ideas matured at the time of the dictatorship should not miss: we now have to rethink them. Given the freedomoften somewhat empty and values, we must recognize once again that freedom and values, freedom, well, freedom and truth gotogether, otherwise, it also destroys the freedom. I think this is the message coming from these countries and be updated at thistime. Meeting with reporters, Saturday September 26, 2009 2.9.ePoverty, in the sense that Jesus gives the meaning of the prophets, "presupposes above all be free inside of the greed ofpossession and lust for power (...). Inner freedom is the budget to overcome corruption and greed that destroy the world, thisfreedom can be found only if God becomes our wealth can only be found in the patience of daily renunciations, which develops intotrue freedom . King shows us the way towards this goal, it cheered Jesus on Palm Sunday, we ask that you bring along his way. WYD, St. Peter´s Palm Sunday, April 9, 2006 2.9.f3.9 The Freedom is not a storyFor man is free to be "like God." The effort to become as God is at the heart of everything that has been designed to liberate man.Since the desire for freedom belongs to the essence of man, this man looks necessarily, from the beginning, the road that leads to"be like God": man is not content with less, anything finite can satisfy. This is demonstrated particularly our time, with hispassionate desire for total freedom and anarchy against the inadequacy of bourgeois freedoms, for they are large, and also againstall immorality. Hence, an anthropology of liberation, if you want to responding in detail to the problem it poses, can not ignore thequestion: how is it possible to achieve this end, to become like God, God made man? The Easter Road (BAC) 3.9.aIn the Christian concept of God there is no rigid fixation for life. Because that God is so big and master of everything in nature is sofond of freedom that can introduce self-determination in human life. Although always keep their hands on the persons life, andembraces and supports it, freedom is not pure fiction. Goes so far as man can ruin even the divine. ABC interview with the Journal, April 31 2002 3.9.bWhat does it really punishment in the divine language? Is it something that is imposed on someone for doing their own accord? No,the punishment is the situation in which enters the human when moving away from its true essence. When, for instance, killssomeone. Or when he does not respect the dignity of another person, when he turns away from the truth, and so on. Because thenthe individual uses his freedom, yes, but also abused. Then that destroys and tramples on or that has been created, the concept ofits existence, thereby destroying itself.Freedom means willingly accept the possibility of my existence. But this is nowhere near so there is only a yes or no. Becauseabove but also opens up an infinite range of creative possibilities right. So, in essence, rejecting the idea that evil involves takingliberty, is a perversion of freedom. Indeed, freedom is only his creative space in the area of the property. Love is creative, reallycreative: only in this area open their eyes to me, and I know many things.If we look at the lives of great personages, saints, we see that in the course of history create new possibilities for human beingsthat a blind person would never have perceived internally. In other words: freedom displays all spring into effect when theundiscovered and discoverable in the large area of the property, thus expanding the possibilities of creation. Is lost when onlybelieves will bolster their saying no. Because then we have used the freedom, but at the same time it has been distorted. God and the World (Debolsillo) 3.9.c... Or is the changeThe young of the Gospel, as we know, asks Jesus: "What I have to do to have eternal life?". Today is not easy to speak of eternallife and eternal realities, because the mentality of our time tells us that there is no definitive means any change, even very quickly."Change" has become, in many cases, the password, in the most exhilarating exercise of freedom, and thus you also, youngpeople, sometimes you tend to think it is impossible to make definitive choices, to commit all life. But is this the correct way to usethe freedom? Is it really true that to be happy we must be content with small and fleeting momentary joys, which, once completed,leave bitterness in your heart? Dear young people, this is not true freedom, happiness is not achieved well. Each of us has notbeen created for temporary and revocable election, but final and irrevocable elections, which give full meaning to existence. We 4
  5. 5. see in our lives: we want the whole beautiful experience that fills us with happiness never ends. God created us in order to"forever", has been at the heart of each of us the seed of life that make something beautiful and great. Have a courage to makedefinitive choices and to live them faithfully. The Lord will call you to marriage, priesthood, to consecrated life, in particular deliveryof yourselves: respondedle generously. Turin, Sunday May 2, 2010 3.9.d4. Two different life projects Perhaps you say, how difficult it is to love seriously, live well! What is the secret of love, the secret of life? Returning to thegospel. In this Gospel there are three persons: Father and two sons. But behind the people living there are two quite differentprojects. Both children live in peace, are very rich farmers, therefore, have to live on, their products sell well, his life seems good. And yet,the youngest son gradually feel that life is boring, not satisfied. Think you can not live like life: waking up every day, do not know,maybe at 6 and then, after the tradition of Israel, a prayer, a reading of the Holy Bible, then work and, ultimately, other After aprayer. So, day after day, he thinks, no, life is more, I find another life, which is truly free, where you can do whatever pleases me, alife free from this discipline and these rules of the commandments of God, under my father would be alone and that my life is totallymine, with all its pleasures. Now, however, is only work. [...] Thus, he decides to take all his assets and leave. Her father is very respectful and generous, respects the freedom of his son, ishe who must find their life project. And the young, as the gospel goes to a faraway country. Probably far from a geographical pointof view, because he wants a change, but also from an internal perspective, because he wants a completely different life. Now hisidea is: freedom, doing what I like, do not recognize these rules of a God who is distant, not being in jail for the discipline of thehouse, do what I like, what I like, living life with all its beauty and fullness. [...] And at first, perhaps for several months, all is well: he thinks he finally reached its beautiful life, happy. But then little by little,feeling bored here too, here is always the same. And the end is an increasingly worrying vacuum, becoming more and moreintense than that life is still life, indeed, is realizes that, continuing in that way, life is becoming increasingly remote. Everything isempty now also appears again to slavery the same things. And in the end also the money runs out and the young man realizes hisstandard of living is below that of pigs. Then he begins to rethink and wondered if that was really the way of life: a freedom understood as doing what pleases me, to liveonly for myself, or if instead, it would perhaps be better to live for others, contribute to construction d the world, the growth of thehuman community ... Thus begins the new path, an inner journey. The boy thinks and considers all these new aspects of theproblem and begins to see that it was much freer in his house, where he also owns, contributing to the construction of the homeand society in communion with the Creator, knowing the purpose of his life, finding the plan that God had for him. In this inner journey, this maturing of a new life project, viv iendo also the road outside, the youngest son is preparing to return torestart his life, because he understood that he had taken the wrong way. It says to himself: I must start again with another concept,I must restart. And come to the house of the father, which left a void their freedom increasingly disturbing, increasingly felt morestrongly that life is not yet Life, indeed, he realizes that, continuing in that way, life is becoming increasingly remote. St. Peter, Rome, Sunday, March 18, 2007. 4.9.a Under the heading of the prodigal son is linked precisely with the themes of life and freedom. He wanted life and therefore wantsto be totally free. To be free means, in this view, to do everything you want, not having to accept any criterion other than and abovemyself, just follow my desire and my will. Who lives like this very soon clash with others who want to live in the same way. Thenecessary consequence of this selfish concept of freedom is violence and mutual destruction of freedom and life. St. Peter´s Square. Saturday June 3, 2006. 4.9.b 5
  6. 6. Sacred Scripture, however, links the concept of freedom with that of sonship. Says Paul: "You did not receive a spirit of slavery tofall back into fear, but you have received a spirit of adoption that we cry Abba, Father" (Rom 8, 15). What does this mean? [...] It isfree the son, to whom things belong and why not let them be destroyed. However, all worldly responsibilities, of which we havespoken are partial responsibilities, affecting only a specific area, to a particular State, etc. Instead, the Holy Spirit makes uschildren of God. We assume the same responsibility that God has for his world, to humanity. It teaches us to see the world, othersand ourselves through the eyes of God. We do not do good as slaves, they are not free to act otherwise, but we do it because weare personally responsible for the world, because we love truth and goodness, because we love God and therefore also hiscreatures. This is true freedom, which the Holy Spirit wants to lead. St. Peter´s Square Saturday June 3, 2006. 4.9.c5. We have the freedom of creatureIn todays culture often exalts the freedom of the individual as an autonomous subject, as if we were alone and self-sufficient,regardless of their relationship with others and outside their responsibility to them. We try to organize the life of society fromsubjective wishes and changeable, without reference to objective, prior truths such as the dignity of each human being and hisinalienable rights and duties nabla whose service should be all social groups.The Church never ceases to remind us that true human freedom derives from our having been created in the image and likeness ofGod. Therefore, Christian education is education for freedom and for freedom. "We do not do good as slaves, they are not free toact otherwise, but we do it because we are personally responsible for the world, because we love truth and goodness, because welove God and therefore , also his creatures. This is true freedom, which the Holy Spirit wants to lead. " V World Meeting of Families (Social Channel) 5.9.a True freedom blossoms when we turn away from the yoke of sin, which clouds our perceptions and weakens our resolve, and seesthe source of our ultimate happiness in him who is infinite love, infinite freedom, life without end. "In his will is our peace." Thus,true freedom is a free gift of God, the fruit of conversion to his truth, truth that sets us free (cf. Jn 8:32). And this freedom in truthbrings in new and liberating to see reality. When we identify with the "mind of Christ" (cf. Phil 2:5), we break new ground. In thelight of faith, the communion of the Church, we also find the inspiration and strength to become a leaven of the Gospel in this world.We become the light of the world, salt of the earth (cf. Mt 5:13-14), entrusted with the "apostolate" to shape our lives and the worldwe live ever more fully to Gods saving plan. Yankee Stadium, Bronx, New York. April 20, 2008 5.9.b.6. Corruption and sin threaten freedom Adams sin consisted precisely in that she wanted to do his will and not God. Mankind is always the temptation to be totallyautonomous, to follow only his own will and to consider that the only way we will be free, it is only through this freedom withoutlimits, the man would be fully man. But just so we get to the truth, since truth is that we share our freedom with others and we canbe free only in communion with them. This freedom can be shared only with her real freedom if we enter into what constitutes thevery measure of freedom, if we enter into Gods will. St. Peters Basilica. Holy Thursday March 20, 2008. 6.9.a We believe that the tempter Mephistopheles "is right when he says that is the force" that always wants evil and always does good"(Johann Wolfgang von Goethe, Faust I, 3). We agree that a little evil, keep a little freedom against God, in the background isgood, and perhaps even necessary. But looking at the world around us, we can see that it is not, that is, that evil always poisons,does not elevate man, but it degrades and humiliates them, not bigger, purer and richer, but harms and belittles. December 8, 2005 6.9.b 6
  7. 7. Poverty, in the sense that Jesus gives the meaning of the prophets, "presupposes above all be free inside the greed of possessionand the thirst for power. This is a greater reality than just a different distribution of assets, restricted to the field and rather materialharden their hearts. First, it is the purification of the heart, by which possession is recognized as a responsibility, as a task withrespect to the other, getting under the gaze of God, guided by Christ, being rich, became poor for us (cf. 2 Cor 8, 9). The interior is libert ad budget to overcome the corruption and greed that destroy the world, this freedom can be found only if Godbecomes our wealth can be found only on the patience of daily renunciations, in which freedom is developed as true. The king whoshows us the way towards this goal, cheered Jesus on Palm Sunday, we ask that you bring along his way. WYD. St. Peter´s Square. Sunday April 9, 2006. 6.9.c7.9 Freedom and obedience St. Gregory Nazianzen, on one occasion, he wondered why God chose to become a man. The most important and most movingto me, his answer is: "God wanted him to realize what obedience means to us and wanted to measure everything according to theirown suffering, this invention of his love for us. Thus, can directly know itself what we experience, what is required of us, we deserveleniency, calculating our weakness as their suffering "(Speech 30; Disc. Teol. IV, 6). Sometimes we would say to Jesus: "Lord, to me, your yoke is not light, indeed, is very heavy in this world." But then, looking athim that he endured all that experienced in itself obedience, weakness, pain, all the darkness ity, then we stop complaining. Hisyoke is to love like him. And the more I love the more we love him and like him, the more light we find the yoke, apparently heavy.Ask him to help us to love like him to experience more and more how beautiful it is to take his yoke. Vatican Basilica. Holy Thursday April 5, 2007. 7.9.a "Authority" ... "obedience." Being frank, these words do not easily speak nowadays. Words like these represent a "stumblingblock" for many of our contemporaries, especially in a society which rightly places a high value on personal freedom. And yet, in thelight of our faith in Christ, "the way, the truth and the life ", we could see the fullest meaning, value and even the beauty of suchwords. The Gospel teaches us that true freedom, freedom of the sons of God, is found only in the renunciation of self that is part ofthe mystery of love. Only losing ones life, as the Lord tells us, we are really ourselves (cf. Lc.17, 33). Yankee Stadium, Bronx, New York. April 20, 2008. 7.9.b God showed his presence to the people through the wind and fire, after he had given his law, the Ten Commandments. Only thenwill the work of liberation, which began with the exodus from Egypt, had been fully met: human freedom is always a freedomshared a set of freedoms. Only in an orderly harmony of liberty, that shows each ones own field, you can keep a commonfreedom. So the gift of the Law at Sinai was not a restriction or abolition of the freedom, but the foundation of true freedom. And justbecause a human system can be maintained only if it comes from God ys i unites people in view of God, orderly organization ofhuman freedoms can not miss the commandments that God gives. Thus, Israel became fully people precisely through thecovenant with God at Sinai. The encounter with God at Sinai could be considered the foundation and guarantee of its existence asa people. Sunday May 15, 2005. 7.9.c 7
  8. 8. Living the Decalogue means living ones likeness to God, responding to the truth of our essence and, thus, do good. In otherwords, living the Decalogue is to live the divine likeness of man, and that is freedom: the fusion of our being with the divine beingand harmony, which it follows, all with everyone. Faith, Truth and Tolerance (Follow Me) 7.9.d I think it is worth pausing a moment on the joy of Israel by the fact of knowing the will of God and having received as a gift and thewisdom that heals us and we can not find alone. Do we, in the Church today, a similar feeling of joy at the nearness of God andthe gift of His Word? That would show a similar feeling, would soon accused of triumphalism. But precisely, it is not our power thattells us the true will of God. It is an undeserved gift that makes us both humble and happy. Reflecting on the perplexity of theworld before the great issues of today and tomorrow, then within us should come back the joy that God has shown his face for free,will, itself. If this joy reappeared among us, also touch the hearts of the unbelievers. Without this joy are not convincing. However,where joy is present, it - even inadvertently - has a missionary force. It raises, in fact, in men the question whether it is really herethe road - if this joy can not effectively carry the traces of God himself. Homily of the Mass with 14 alumni. 9. 09 7.9.e7.8. The more relationship we have, the freer we are "You are called to freedom" (Gal 5, 13). At all times, from the beginning but especially so in modern times, freedom has been thegreat dream of humanity. We know that Luther was inspired by the text of the letter to the Galatians, and the conclusion was thatRule monastic hierarchy, teaching seemed like a yoke of slavery was necessary to get rid of it. Later, the Enlightenment period wastotally dominated, penetrated by the desire for freedom, which was thought to have reached already. And Marxism is presented asa path to freedom. This afternoon we wonder: What is freedom? How can we be free? St. Paul helps us to understand this complex reality thatfreedom is inserting this concept in the context of anthropological and theological principles. He says: "Do not take freedom as anopportunity for the flesh, but on the contrary, the charity served for one another" (Gal 5, 13). The chancellor has already told usthat "flesh" is not the body, but "meat" in the language of St. Paul, is an expression of absolutism of the self, the ego that wants tobe everything and take everything for themselves. The absolute self, which does not depend on anything or anyone, seems tohave really, ultimately, freedom. Im free if you do not depend on anyone, if I can do whatever I want. And it is this absolute, theself is "meat", ie, degradation of man is not a victory for freedom. The license is not liberty, but rather the failure of freedom. Saint Paul dares to propose or strong na paradox: "I served for charity each other" (Greek douléuete), that is, paradoxically,freedom is acquired through the service, we become free if we become servants about of others. So Paul puts the whole problemof freedom in the light of the truth about man. Reduced to the flesh, apparently rising to the rank of divinity - "Only Im the man" -introduces a lie. Because in reality is not so: the man is not an absolute, as if I could isolate and act only according to their ownwill. This goes against the truth of our being. Our truth is that first of all, we are creatures, creatures of God and live in relationshipwith the Creator. We are relational beings, and in truth we only accept our relatedness, otherwise we fall into the lie and iteventually destroy ourselves. Pontifical Roman Seminary higher. Friday February 20, 2009 7.8.a We are creatures and therefore rely on the Creator. At the time of the Enlightenment, especially the atheism that seemed adependency on the need to break free. However, in reality, this unit would only be fatal if the Creator God was a tyrant, not a begood, if only as a human tyrants. However, if the Creator loves us, and our dependence is to be in the space of his love, in thiscase the dependence is precisely freedom. Indeed, this way we are in the love of the Creator, we are united to him, to all its reality,in all its power. So this is the first point: a creature means to be loved by the Creator, being in this relationship of love that he gives,with which we prevented. Hence derives above all our truth, which is both a call to charity. So, see God, directed to God, know God, know the will of God, inserted in the will, ie, in the love of God is come increasingly in thespace of truth. And this way of knowledge of God, love relationship with God d e is the extraordinary adventure of our Christian life:for in Christ we know the face of God, the face of God who loves us to the cross, even to giving itself. 8
  9. 9. Pontifical Roman Seminary higher. Friday February 20, 2009 7.8.b But the relatedness of the creatures itself also involves a second type of relationship we are in relationship with God, but at thesame time, as a human family, we are in relation to each other. In other words, human freedom is, first, be in joy and in the amplespace of Gods love, but also be involved with one another and to the other. No freedom against the other. If I am absolute, Ibecome the enemy of the other, and we can not live together and life becomes cruelty, failure. Only a shared freedom is humanfreedom can only come by being together in the symphony of freedom. So this is another very important point: only by accepting the other, only aceptand or also the apparent limitation that my freedomis to respect the freedom of others, into the network only dependencies that make us, in short, a one human family, I am commonpath to liberation. Pontifical Roman Seminary higher. Friday February 20, 2009 7.8.c Here is a very important element: What is the measure of freedom to share? We see that the man needs order, law, so that it canrealize his freedom, a freedom lived in common. And how can we find this just order, where no one is oppressed, but everyonecan make their own contribution to make this kind of concert of freedoms? If there is one common truth of man as appears in thevision of God, and positivism is only one gets the impression of something imposed, even violently. Hence this rebellion against lawand order, as if it were slavery. But if we can find in our nature the order of the Creator, the order of truth, which gives each its place, precisely the right order andcan be instruments of freedom from the bondage of selfishness. Serve one another becomes an instrument of freedom, and herewe can insert an entire political philosophy as the Churchs social doctrine, which helps us to find this common order that giveseach its place in common life of humanity. The first reality that must be followed is, therefore, the truth: freedom is not freedom oftruth. Serve one another creates the common space of freedom. Pontifical Roman Seminary higher. Friday February 20, 2009 7.8.d We probably all know the beautiful words of St. Augustine: "et fac quod vis diligence," "Love and do what you want." What St.Augustine says is true, if we understand well the word "love." "Love and do what you want", but we must be really penetrated fromcommunion with Christ, we must be identified with His death and resurrection, we must be united him in the communion of hisBody. The participation of the sacraments, in listening to the Word of God, divine will, divine law actually enters our will, our will isidentified with it, it will become one, so we really are free, so we can actually do what we like because we are with Christ, we wantthe truth and the truth. Therefore, let us ask the Lord to help us in this way co Menz with baptism, a way of identification with Christ who is always,continually, in the Eucharist. Iii In the Eucharistic Prayer we say: "For in Christ (...) we form one body and one spirit." It is amoment in which, through the Eucharist and through our voice in the mystery of death and resurrection of Christ, are one spirit withhim, identify with their will, and so were really in freedom. Pontifical Roman Seminary higher. Friday February 20, 2009 7.8.e 9