Quaccheri e cristiani non evangelici senza chiesa

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Grazie amico degli Amici

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from Italy

Il Signore passò davanti a lui, e gridò:
“Il Signore! Il Signore!
Il Dio misericordioso e pietoso,
lento all’ira,
ricco di bontà e fedeltà,
che conserva la sua bontà fino alla millesima generazione,
che perdona l’iniquità, la trasgressione e il peccato,
ma non terrà il colpevole per innnocente;
che punisce l’iniquità dei padri sopra i figli e sopra i figli dei figli, fino alla terza e alla quarta generazione!”
(Es. 34, 6-7)

PS: Puoi donare per confermare i domini di 6 nostri siti e le due pec. Non abbiamo fondi 8 per mille come gli altri o contributi pubblici come i cattolici e valdesi (anche per le scelte indirette! Un vero scandalo dei protestanti e cattolici).

Aiutaci con un bonifico bancario dunque

Ecco IBAN di Maurizio Benazzi, animatore blogger CRISTIANO senza chiesa IN ITALIA e NORD AMERICA,:
IT 22W0305801604100571954856 di Che Banca!

For Europa as Sepa system: MICSITM1 (XXX optional only if request)

For USA and World (except Europe): MICSITM3 (XXX optional only if request)

Info point – Telefono/fax 0039 0331 641844 o 392/1943729 anche Whatsapp
Indirizzo postale: via Luigi Tovo 3, I 21057 OLGIATE OLONA VA
skype maurizio.benazzi email maurizio_benazzi@libero.it


Davide died on 8th March 2006. His web site is still at http://web.tiscali.it/davidemelodia/ where he put many of his writings, along with many other things about himself. Davide was an extraordinary person, a rare character and I am very glad to have been able to count him as a friend (and Friend).


The ones below are mainly those I did for him before he showed his impressive talent for new technology…


Il Signore del Silenzio / The Lord of Silence

Il Signore del Silenzio by Davide Melodia

The Lord of Silence Translation edited by Simon Grant. This is based on the Peck translation, and is intended to be open to improvement.

Please send me any suggestions for improvement, however small.

Lord of Silence Translation by George T. Peck

The versions may also be seen in parallel, all three, Italian and English, Italian and Peck version, both English versions.


Writings on George Fox

L’Avventura Spirituale di George Fox giovane

Breve sintesi cronologica

Other Quaker writings

I Quaccheri nel Sociale

Other writings

IO e gli Altri | Myself and Others – 1999

Ritmi Sociali – 2000

L’ Emmanuel | Emmanuel – 2002

La Nonviolenza, una scelta difficile | Non-violence: not an easy option – 2002

Maintained by Simon Gra203063558_4097553410313560_2264121320809826925_nnt.

Updated 2006-03-16

Sant’Egidio is a Christian community born in 1968, right after the second Vatican Council. An initiative of Andrea Riccardi, it was born in a secondary school in the centre of Rome. With the years, it has become a network of communities in more than 70 countries of the world. The Community pays attention to the periphery and peripheral people, gathering men and women of all ages and conditions, united by a fraternal tie through the listening of the Gospel and the voluntary and free commitment for the poor and peace.
Prayer, poor and peace are its fundamentals points of reference.
Prayer, based on the listening of the Word of God, is the first deed of the Community: it accompanies and guides life. In Rome and across the world, it is also a meeting and welcome point for whoever would like to listen to the Word of God and address their invocation to the Lord.
The poor are brothers and sisters, friends of the Community. Friendship with whoever is in a moment of need – elderly, homeless, migrants, disabled people, prisoners, street children – is the distinctive trait of the lives of whom is part of Sant’Egidio in the different continents.
The awareness and understanding that war is the mother of all poverties has driven the Community to work for peace: to protect it wherever it is threatened and to help re-build it wherever needed, aiding dialogue between parties when it has been lost. The work to foster peace is lived as a Christian responsibility, part of a bigger service of reconciliation. It is also part of the fraternity lived through ecumenical commitment and interreligious dialogue, in the “Spirit of Assisi”.

 Holocaust survivor and first female President of the European Parliament

Simone Veil

A survivor of Nazi concentration camps, Simone Veil’s childhood and traumatic experiences during the Second World War sowed the seeds of her commitment to a unified Europe, a cause she would champion for the rest of her life.

We were convinced that if the victors of 1945 failed to achieve swift and full reconciliation with Germany, the wounds of a Europe that was already torn between East and West would never heal, and the world would then be on course for another conflict that would be even more devastating than the preceding ones.

Simone Veil

Life and times

Veil’s political ascent began through an early career in law. In 1974 she joined the French government under President Giscard d’Estaing as Minister for Health.

Soon after her appointment, she fought to legalise abortion in France and only succeeded when the opposition in the national assembly joined her cause to push through the law in 1975. It was seen as a significant achievement and the law became widely known as ‘la loi Veil’.

A vision for Europe

When President Giscard d’Estaing asked Veil to head his party’s list in the first direct elections to the European Parliament in 1979, she jumped at the chance.

Veil was duly elected to Parliament, which chose her as its President, thus becoming leader of the first directly elected European Parliament and the first woman to head any EU institution. Two years later, she won the Charlemagne Prize, the award honouring a person’s contributions to European unity.

The European Parliament’s tribute to Simone Veil.

(This content does not exist in your language.)

The test of the morality of a society is what does for its children”

Dietrich Bonhoeffer

Bonhoeffer for the Twenty-first Century

February 2022

by Robin W. Lovin

Foremost among the theological influences on Dietrich Bonhoeffer’s generation was the development of the Confessing Church. German Protestant Christianity was not a particularly likely place for resistance to develop. There was a traditional Protestant deference to secular authority — the enthusiastic nationalism of the old Prussian “union of throne and altar” — along with the lack of a natural law understanding of the world that could provide a critique of tyranny in moral terms. Nevertheless, for Bonhoeffer and his contemporaries the church was the place where their resistance started. The key to their thinking was the idea of a church that would be faithful to the historic Reformation confessions and resist the incursions of Nazi organization and ideology.

In 1934, a gathering of Protestant pastors, led primarily by Karl Barth, met in the German city of Barmen and announced that they were organizing themselves as a Confessing Church, outside the framework of the state churches Hitler was trying to control. For them, they declared, this was not a matter of creating a new church. They were the true church of the Reformation.


Bonhoeffer was not present at the Barmen gathering, but he quickly became one of its younger leaders, and he spent most of the rest of the decade of the 1930s as director of a Confessing Church seminary, operating under increasing scrutiny and constraint by the Nazi authorities. It is to this period that we owe two of his most accessible and popular works, LIFE TOGETHER and PRAYERBOOK OF THE BIBLE.

The Confessing Church maintained a courageous resistance to Hitler’s decree that every German institution had to reorganize itself in conformity with National Socialist policies. Simply by its continued presence, the church defied the ideology that every person and every institution exists to serve the nation at the command of the Fuehrer. “The Body of Christ takes up space on earth,” as Bonhoeffer put it in THE COST OF DISCIPLESHIP. “That is a consequence of the Incarnation.”

only in italian

Anne’s diary becomes world famous

Anne’s writing made a deep impression on Otto. He read that Anne had wanted to become a writer or a journalist and that she had intended to publish her stories about life in the Secret Annex. Friends convinced Otto to publish the diary and in June 1947, 3,000 copies of Het Achterhuis (The Secret Annex) were printed. 

And that was not all: the book was later translated into around 70 languages and adapted for stage and screen. People all over the world were introduced to Anne’s story and in 1960 the hiding place became a museum: the Anne Frank House. Until his death in 1980, Otto remained closely involved with the Anne Frank House and the museum: he hoped that readers of the diary would become aware of the dangers of discrimination, racism, and hatred of Jews. 



In the name of the Father and the Son and the Holy Spirit. Amen.

O come let us worship and fall down before our King and God.

O come, let us worship and fall down before Christ, our King and God.

O come, let us worship and fall down before Him, Christ the King and our God.

Our Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evi

First they came for the Communists
And I did not speak out
Because I was not a Communist

Then they came for the Socialists
And I did not speak out
Because I was not a Socialist

Then they came for the trade unionists
And I did not speak out
Because I was not a trade unionist

Then they came for the Jews
And I did not speak out
Because I was not a Jew

Then they came for me
And there was no one left
To speak out for me

Pastor Niemullewer

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Dietrich Bonhoeffer

We must act and dare the appropiateness and not whatever comes to our mind not floating in the likelihood but grasp the reality as brave as we can be freedom lies in action not in the absence of mind obedience knows the essence of good and satisfies it, freedom dares to act and returns God the ultimate judgment of what is right and what is wrong, Obedience performs blindly but Freedom is wide awake Freedom wants to know why, Obedience has its hands tied, Freedom is inventive obedient man respects God’s commands and by virtu of his Freedom, he creats new commands. Both Obedience and Freedom come true in responsability (Dietrich Bonhoeffer)

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