Page 17 - CSIV n 3 ENG version
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in a golden case and admire.

      No. Tradition is anciently new, eternally, because Freemasonry is
      symbology in movement. To answer, I think that Gianmario

      Cazzaniga, in the well-known essay the religion of the moderns,

      identifies in Freemasonry a real "project of modernity", which

      has as its programmatic objective the liberation of "civil

      society from every religious ethnic and cultural division" and

      foreshadowing a "good society" ends up operating as a religious

      reform in which the intellectuals, organizers of the public
      opinion, are the new priests "At this precise moment in the

      history of humanity, this project had the opportunity to re-

      emerge with extraordinary force, as a new Renaissance. Therefore,

      we must imagine that this space is not finished, that this place

      is not a hidden enclosure, we are at the centre of this new
      mutation. Those who imagine that by closing in on themselves,

      marginalizing themselves from what is the context of struggle and

      rebellion, can find a different space of intimacy are wrong.

      Intimacy is to socialize everything that is lived because in a

      social context the path between men is a fraternal sharing of

      knowledge, of knowledge, of a common dream, which must find a new

      space in a different dimension. All those who look to civil
      society can identify themselves in a new ideal Renaissance where

      the space of Man becomes "the agora of the whole universe" again.




      Poverty unfortunately increases in many countries, including

      ours, yet despite having the desire to deepen certain issues, the
      economic possibilities with the crisis are shrinking.




       GB -


       Freemasonry deal with this today's aspect and above all can it bring about social class differences?



       TB -

       If Masonry were the representation of an administrative,

      legislative, economic power, it would definitely make sense to
      pose the problem of how to fight - from a normative point of view

      - all those elements that today are degenerative for society.

      Poverty is one of the aspects together with the marginalization

      of the weaker sectors, together with the difficulty of entering

      the labour market of young people, together with a cultural

      impoverishment which is also manifested on the economic and
      political social level within the institutions, together with

      equity, the right to know. Freemasonry is not this, masonry is

      something else. Masonry and the way in which these phenomena can

      find a possible reading, for practical solutions. That is why

      Freemasonry is an evolutionary context, on a cultural level, of
      perspectives, that is why Freemasonry must return to speaking to

      the hearts of men, that is why Masonry can not be fought with

      instruments that limit its freedom and its possibility of

      outsourcing all that can be positive to society as a whole to

      solve problems. Freemasonry is a cultural vanguard and strength

      and ability must be manifested as an institution of "an
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