Jánico

Estoy seguro de que hay una conexión, pero no sé por dónde...

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The paradox can be put in a different way: Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. This is why no one wants to read the apocalyptic texts that abound in the synoptic gospels and Pauline epistles. This is also why no one wants to recognize that these texts rise up before us because we have disregarded the Book of Revelation. Once in our history the truth about the identity of all humans was spoken, and no one wanted to hear it; instead we hang ever more frantically onto our false difference.

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By accepting to be crucified, Christ brought to light what had been “hidden since the foundation of the world”—the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the Cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable.

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Freed of sacrificial constraints, the human mind invented science, technology, and all the best and worst of culture. Our civilization is the most creative and powerful ever known, but also the most fragile and threatened because it no longer has the safety rails of archaic religion. Without sacrifice in the broad sense, it could destroy itself if it does not take care, which clearly it is not doing.

Rene Girard, "On War and Apocalypse", First Things (Ag/Spt, 2009)

Pasolini examina algunas de las características de esta nueva igualdad con la que el Poder ha homologado a los "consumidores". Una es la fosilización del lenguaje: se ha perdido la riqueza popular, la inventiva jergal, la brillantez del lenguaje del campesino. Otra, más dramática, es la tristeza. La gente está triste porque está frustrada; y está frustrada porque la sociedad de consumo le propone continuamente unos ideales imposibles de alcanzar. Pasolini echa de menos la alegría del "mozo de tahona, que estaba siempre alegre; era una alegría verdadera, que le chispeaba en los ojos; iba por la calle silbando y soltando ocurrencias. Su vitalidad era irresistible. Vestía de modo mucho más pobre que ahora: llevaba los pantalones remendados y la camisa andrajosa. Pero todo ello formaba parte de un modelo que en su barrio tenía un valor y un sentido. Se sentía orgulloso". Pasolini advierte que lo importante en la vida es la felicidad, y por la felicidad él se ha hecho revolucionario. "Hoy en día esta felicidad se ha perdido". El Desarrollo -económico- sólo produce angustia.

Orellana sobre Passolini, Páginas Digital (16.II.2010)