Liturgia del profano, ...una rilettura

The taboo is virtual appendage that assumes so that we can maintain an adequate distance between us is what we want, almost as a parallel in medieval society where social balance was right between God and the devil. Today there is instead an argument and her complaint, the "correctness" and the scandal, so the taboo becomes the best current interpretation of appearance.

Currently the nonconformity, the refusal to bend your knees or not adhere to established practices, is seen in itself a disservice, a provocation. But now there is, besides the many problems, including that of an inner tiredness, a fatigue that should lead us to explain things unspoken, a weariness that should include the malaise of everyday life where the liturgy, the psalms, incense often not enough, furthermore, it should contain the apparitions exhausted, superfluous words, attitudes redundant and despicable. In short, it would require a re-reading of the liturgy.

The image is the relationship with the world and the image of a liturgy or what he wants to represent, also depicts our world. Liturgy is a kind of randomness effective, radical invention of the three-dimensional logic of meaning and interpretation, modulator between event observed and event consecrated.

The liturgy contemporary is almost a gadget, an image through which externalize the world that you can not have it you can possibly substitute. The liturgy is, or would be, prophetic insofar as not invited to hope rather than to understand or learn. The hope is, in fact, a temporary re-absorber anguish but in practice does not contribute to formulating instances of concern. In the hope, there is a pattern, a magic word, a simulation, while in reality it often shows only toil and suffering so that the heroes and martyrs of the daily are tired, they do not have the most ideal and hoping to save himself from a life unjust. Tiredness and liabilities become the revision of certain social phenomena and interpret the only enforceable against the conditions of daily activities.

Not the past, tradition or some stigma to make it better or worse the relationship with the everyday. It postulates the resolution through the positive orientation of the subject to the object, so that often you get closer to the element of worship through a mixture of guilt and curiosity, though the symbolic function is only a ploy almost decisive. We are probably not ripe for happiness or maybe we are not happy with the maturity and therefore would be useful the re-reading of the liturgy and its connotations through variant profane less connected to the size tautological.