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[quote="Irène"]Bloggare

2290-2291  i KKK utgör just de 12 rader jag åsyftade om alkohol, droger och rattfylleri. Det är svårt att ha en dialog då du vägrar acceptera

faktum  att det är proportionerna /utrymmet  KKK ägnar åt resp alkohol/droger och människans  sexliv som illustrerar kyrkans

olikartade intresse för dessa frågor. KKK utgörs av 2865 "paragrafer" /numrerade stycken. 2 av dessa (2290

och 2291)  ägnas alkohol och droger jämfört med låt säga drygt 70   "stycken"åt sex och kyskhet. Det hade gått  att vara lika  fåordig, "enkel

= tydlig" i sexfrågor   som  i alkoholfrågor om man hade velat. Det är just "utförligheten " i sexfrågor och "enkelheten" i alkoholfrågor som avslöjar vad som för kyrkan är viktigast. Jag har aldrig sett ett

dokument/ encyklika från Vatikanen med fokus på alkohol/droger/nykterhet. Däremot har ju Vatikanen gärna producerat åtskilliga spaltmetrar om  sex.    Allmänt kan jag konstatera att det råder en

skillnad inom kristenheten i synen på sex resp alkohol.  Lite generaliserat tror jag att protestantiska kyrkor har mer liberal syn på sex och mer restriktiv syn på

alkohol och vice versa inom katolska kyrkan. Ortodoxa kyrkorna  verkar inte ha några skrupler alls vad alkohol beträffar, då  dess medlemmar

härstammar från "vodkabältet" där männen  är  "rejäla karlar" som  anser det vara en mänsklig rättighet att ta sig en sup när helst de behagar.

Där är inställningen till alkoholfrågor snarare "Vaddå alkohol? What's the problem?"  Inställningen till sex varierar beroende på vad det gäller. Där

står de ortodoxa kyrkorna ibland närmare den protestantiska synen och ibland den katolska (homosexfrågor).

PS "Totalt lyser med sin frånvaro"  syftade på budorden. Jag tilläts av utrymmesskäl endast att tala om dessa. I mitt ursprungsmanus beskrev jag närmare de få rader om vad som sades om alkohol / droger explicit i

dokumentet som helhet och proportionerna mellan detta och tillbakablickar 3800 år mm mm.  Redaktören strök dock alla mina nyanser. Vi talar alltså om ett dokument på 9 sidor  där de av dig

citerade meningarna utgör en ytterst liten del av det sammantagna innehållet. Min poäng är att varje gång Vatikanen uttalar sig explicit om alkohol och droger så drunknar de få orden i en textmassa av oöverskådligt material med fotnötter och hänvisningar  i det oändliga. Ett smakprov ur dokumentet härnedan.

11. The Bible contains continuous migrations and wanderings. The Patriarchs, Abraham (cf. Genesis 12:4-10), Isaac (cf. Genesis 26:1,17,22), Jacob (cf. Genesis 29:1; 31:21; 46:1-7)) and Joseph (cf. Genesis 37:28) led a wandering existence. When their descendants had become a numerous people, Moses led them out of Egypt (cf. Exodus 12:41), crossing the Red Sea (cf. Exodus 14) and wandering in the desert (see Exodus 15:22).

12. In the experience of mobility, full of risks and tragedies, the People of God are always assisted by the special protection of Yahweh (see Exodus 13:21). The repeated unfaithfulness of the Israelites to the Covenant would later lead to a far more distressing journey, the deportation to Babylon (cf. 2 Kings 24:15). After long years of exile, God’s faithfulness was manifested in the proclamation of Cyrus, which gave the opportunity of the joyful return journey to the Promised Land (cf. 2 Chronicles 36:22-23; Psalms 126 [125].

13. The psalmist (cf. Psalms 107 [106]:7) indicates the “straight way” on which the Lord leads, whilst the prophet Isaiah calls for preparation of the highway of the Lord (cf. Isaiah 40:3). The importance given by the Bible to the theme of wandering – of travelling – also clearly emerges from the fact that the term “way” is used as a metaphor to indicate all kinds of human behaviour. The Scriptures insistently exhort the choice of “straight ways”, and not “to stand in the way of sinners” (Psalms 1:1), and to walk in the ways of the Lord (cf. Deuteronomy 8:6; 10:12; 19:9).

Notes from the New Testament

14. The New Testament contains numerous references to travelling and journeys, such as those carried out by Mary and Joseph before the birth of Jesus, and the continuous travelling of Christ during his public life and the journeys of the apostles. The evangelists present the life of Christ as a continuous journey. He went through towns and villages proclaiming the Gospel and healing “every disease and sickness” (cf. Matthew 9:35), whilst a lengthy section of Luke’s Gospel (9:51-19:41) tells us of the Lord on his way to Jerusalem, where he was to bring his “exodus” to fulfilment (cf. Luke 9:31)[6].

15. The parables also contain ways and journeys, such as the parable of the Good Samaritan, which is immediately applicable to the Pastoral Care of the Road (cf. Luke 10:29-37), and the parable of the prodigal son who set off “for a distant country” (Luke 15:13) and then returned to his father (cf. Luke 15:13-20). We also recall the man who “went on a journey” and entrusted his property to his servants (cf. Matthew 25:14-30).

16. Jesus also sent his disciples out onto the road. Indeed, he sent them out, two by two, to proclaim the Good News of the Kingdom (cf. Mark 6:6-13), while in Luke’s Gospel the mission of the seventy-two disciples (cf. Luke 10:1-20) suggests a universal extension of the subsequent one, made explicit when the Risen Christ sends out the apostles, saying: “Go into all the world and preach the good news to all creation” (Mark 16:15; Matthew 28:19; and Luke 24:47).Indeed, they would be witnesses “in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). This universal mission would entail countless journeys, as attested by the Acts of the Apostles, undertaken by Peter (cf. Acts 9:32-11:2) and Paul (cf. Acts 13:4-14:28; 15:36-28:16).

17. Overall, the Bible thus presents us the situation of human mobility, with its risks, satisfactions, and troubles, and affirms its link with God’s redeeming plan. Thus we may see travelling not only as physical movement from one place to another, but also in its spiritual dimension, due to the fact that it puts people in touch with each other, thereby contributing to the realisation of God’s plan of love.

Christ is the Way, He is the Road

18. John’s Gospel presents some particularly important expressions regarding the spirituality of the road, in the realisation of God’s plan. Lord Jesus says: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). By presenting himself as the “way”, Christ shows us that everything should be directed towards the Father. The statement, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8,12:), confirms that Jesus and his message are the luminous way to direct our lives towards the Father. Whoever follows the Lord, and fulfils his Word, will go forward along the way of life.

19. Those who know Jesus Christ are careful on the roads. They don’t only think about themselves, and are not always worried about getting to their destination in a great hurry. They see the people who “accompany” them on the road, each of whom has their own life, their own desire to reach a destination and their own problems. They see everyone as brothers and sisters, sons and daughters of God. This is the attitude that characterises a Christian driver.

20. It has been shown that one of the roots of many problems relating to traffic is spiritual. For believers a solution to these problems may be found in a vision of faith, in the relationship with God, and in a generous option in favour of life, which is also borne out by behaviour that respects the lives of others, and the rules established to protect them, on the road.

“Indeed, the inspired pages of both Testaments could be drawn upon, but especially the Gospels and the Apostolic Letters, an anthology of precepts, which might well form a corpus of moral criteria and even a manual of etiquette and good manners for road use. This would support and strengthen the regulations of the Highway Code and give it inspiration, which the purely negative and preventive statement of its rules cannot have. Until road users are led to consider their responsibilities in this positive and encouraging light, which find their true justification in the superior and indefeasible values of conscience, it will be impossible to achieve desirable moralisation”[7].

Irène[/quote]

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