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nope Oh Mary Jo Volodya good afternoon and welcome to the meeting on the forming of society in Mesopotamia and in the Bible person and state to yesterday and today this is a very interesting cultural subject the best thing about the meeting is that it opens up new horizons and it's very important to keep their horizons solid and sound if they're good ones but it's a very good idea to open new horizons and Jojo Gujarati our guest does just that we've been used to thinking about the pre Grecian civilizations as dead civilizations very interesting history and stories but they don't really we think have any import on our life the research of boo gelati indeed the family motility that have worked on this subject for years this research has achieved enormous results and opened up new horizons archaeology has become something which is not only fascinating but also of interest for us today and things that happened in Mesopotamia in fact touch upon us touch us today now we're going to look today at what was that something that brought together areas of knowledge which usually don't impinge on one another they respect one another but they don't really to weave this opens up new ideas and it's a challenge as I was saying to my guests just a while back because the world of research and academia is not particularly revolutionary so when a discovery overturns the spheres of knowledge will usually their people put up shields and when it was discovered that air quality and the doctrine of the state and the biblical is Jesus all tend to interweave together well this discovery in fact tended to be shunted on one side because it meant that too many books had to be rewritten and these books that Georgia bertolotti has written now will force people honest people to re-write many books and because it does overturn things and this is what we are going to listen to today two volumes of a very interesting series of research have been already published I hope to have a copy of this to show you indeed this ross table is about these books their first of and the last of a series of four have been published and it's against the backdrop of these publications as I say that we're talking today we have as participants on my left and right total utility who is professor emeritus of history and archaeology of ancient Near East at the UCLA in Los Angeles and Annette's your car by your superiors who is a teacher of the Old Testament of the deal theology faculty at the university of san dimas' oh hey of Madrid and andreas amann Cheney who teaches constitutional law now we are going to have three chapters and each of these three chapters will be dealt with by our speakers so I have to ask you to applaud at the beginning and at the end but not in the middle because in fact when you break up the sequence so you can applaud now and then at the end now let's start with the first chapter community and the society and I'd like to give the floor to Professor George abuja Lottie can we have the title please as the professor now these are the three chapters as Robbie said a community in society the cost of solidarity the impact on personal and society and the model of socialization so let's start looking at the Mesopotamia question and I'd like to invite you to come with me in a mental exercise imagine that you are participating in this session of the meeting as men and women of the case of cave men and women almost as if it were possible to just leap twelve fifteen thousand years of history and prehistory and become virgins of civilization what would you what would surprise you most you might think technology architecture electricity clothes but you could get quite used to these things quickly there's something much more fundamental that would really weigh upon you almost without remedy and adaption to which you would not be able to recognize us decide you would need some sort of decompression chamber to get used to it and what is this fact the fact that we today here in this room quite quite happily bear the presence of each other without ever having had for the most part the possibility of getting to know each other well and you can see that in fact for three million years indeed I underline three million years hominids and men lived in very small groups smaller numbers than we have in this room today they lived in very very small groups where the social glue was mutual face to face recognition and knowledge of each other so how is it possible to overcome this limitation which had kept human groups within the confines of such a small number of people for such a long time how was it that after millions of years suddenly in the space of a couple of thousands of years the situation changed for the most part everywhere in the world the answer has two parts first of all we have the introduction of articulated language the assumption is that this radical change and the development of articulated language took place about 50,000 years ago not that hominids and men didn't emit differentiated sounds before but articulated complex language from a phonic and syntactic point of view is something completely different to just emitting sounds and it's only in this way the perceptions you can also say thoughts take on an extra somatic statute as it were status linguistic achievement achievement of a language men to that language was independent of how it existed in the mind and this was something there for that could be communicated and shared something that had never been possible before the second answer to our simple question of how is it that human group was able to change so very rapidly and radically was the development of an ability that I would call meta perceptive in other words the ability to put two or more perceptions into relationship but which are up the same town not adjacent in time and space the example I give is the relationship between seed and plant to be able to see the consequence ialah t of these two things means that you take disparate elements and you drag them together after long spans of time and this in fact goes to a whole series of other things for example the nature of the soul the ability to form it you can see how these two faculties and bringing together distinct elements and to develop linguistic embodiment as it were articulated language that these two things were able to exponentially increase man's control over the world the natural world and this led to the emergence of society has a meta perceptive community so in this way we see a new ability to frame and understand reality in two pigeonholes autonomous pigeonholes the practically immeasurable advantage was that these pigeonholes could be easily manipulated and controlled and you could foresee their functioning in a mechanically accurate way so in the same way you could put in two pigeonholes human beings as well as nature seeds and plants and so on it was no longer therefore important or necessary to know each other personally if you needed a pottery of ours you could go to a Potter even if you didn't know him the pigeonhole Potter was more important than the content of the pigeonhole you know ie a Potter that you know personally and therefore you II can situate the setting up of a society proper in this way before there was just a community where relationships were strictly personal now today society made it possible for individuals to relate among themselves in a more functional rather than personal way the degree of efficiency therefore became incomparably greater the availability of functions had no comparison with the availability of people and therefore human beings learned to relate to one another in a completely new way and this is when we see come in to bottom on to the see the use of power in other words politics only those who are able to control the ramifications of society at all levels and who can give a sense of governance or direction which is indispensable for the claims of the group and this coincides with the formation of the state has an entity in which power is administrative in a systematic sovereign manner ie excluding external interference therefore now you can understand that a experimental game I wanted to play with you at the beginning because we here today are perfectly at ease among ourselves even if there really isn't an ALP and us I mean we're all individuals and we don't know each other practically but we share a huge number of functional relations that bind us one to the other here at the table a top table our function is to present subject they're in your seats your function is to follow the arguments even if you really don't have any idea who we all are our social synergy is very real even if it's very limited in time and space it will in fact just dissolve in a few minutes the minute we leave this room but it's a very efficient synergy in these very few minutes even if we don't know each other we have shared a sense of shared we hope shared finality which hopefully will give more long-lasting fruits and products than the duration of the few moments that we're going to pass together now let's look into the mess up mess into passivity Nia and let's look at a small people called Israel and we want to surprise Israel in its self awareness in what it says in other words of itself how this people conceives of its origins what are the constitutional elements that make up its personality in other words what accounts does Israel refer to when it has to explain itself and the answer to these questions you find in the Bible which is the real content a receptacle of the self awareness of the chosen people which has been forged by AIDS history so our task will be to identify in these books the perception that Israel has of the categories that today we are looking at person society State at the beginning of the biblical people we said last year there wasn't an original mythical time assigned by the relationship of the nation-state eggs with the god why of the pantheon Zed for example which we could well imagine or think would be so because we're in Mesopotamian pay Mesopotamia Israel goes back to an event in space and time the call of Abraham the polytheist of yer of the Chaldeans in the first half of the second millennium before price so at the beginning of Israel we have a person that enters into a relationship with the mystery and we could say that the original origin of these people is the constituting of an eye not in the sense of a new creation that Israel is always conceived of itself as part of the same unique creation of the whole human race but in the sense rather of a new self-awareness born from dialoging with God a self-awareness which is signed by belonging to a god of the call and the promise which starts as hip story and which cause people of Israel to responsibility God will from then onwards always be the God of Abraham Isaac and Jacob in other words the God that has revealed himself in a particular relationship in a particular historic time but in the setting up of this I call of Abraham we see the constitution of that relationship has been the promise of a new society the promise of a people that will be born of faith now the Lord said unto Abraham get thee out of thy country and from thy kindred and from thy father's home and unto a land that I will show thee and I shall make of thee a great nation and I will bless thee and make thy name great and thou shalt be a blessing so a family story starts here who signaled by the dialectic between the impossibility of the circumstances sterility danger hunger and they always possible which characterizes the interventions of God in history so a people is born which in itself awareness will always say we are the sons and children of Abraham and in fact the perception that Israel will develop with regard to the origin of humanity and its accounts of the creation it's the person that is created in the image and likeness of God it's not a city not a state and in Egypt we meet to the people already constituted and which has grown so much as to be a threat to the dominant power we have a people which is made up of family tribes important together united by common ancestor and it's in Egypt that God will in fact I'll show its presence and free this people from slavery from then on all the memory of this people is underlined and colored by this event it is the foundation of the Alliance it's the content of liturgical celebrations which is passed on from generation to a generation with the period in the desert with the Alliance on Sinai and the laws which follow from it represent the constitutive period of the this people and in the law and in the Pentateuch this is the period where we see the founding elements of for this people let's have a look at these elements first of all it's a law in opposition to the Mesopotamia clause which is a law which is set within the framework of a narrative ie the story of the relationship between God and His people in fact a very often the commandments find their justification in the history of the benefits that Israel has received from God the law is not promulgated by a king it's not linked to the authority of a law is the law of God Moses called the legislature is only a mediator he's not a king he doesn't have palaces no does he have a sceptre armor army throne territory he does not found any dynasty he's a prophet and he too comes under the law indeed because in fact he was vacillated before the law he will not enter the promised land indeed this is however not a law which is promulgated in connection to any territory is considered in the desert and is not a law which applies within a state frontier it's a personal not territorial set of laws in fact and it governs the relationship between Gordon and people and the law for people for ethnic group the law refers to an ethnic group with whom God has established and Alliance is not a code of laws promulgated by a king particular territory the individual who belongs to the history for people remains the center of legislation and when the people ended the promised land it's made up of various tribes which are in fact link to the ancestor and they are joined together to be part of the alliance with God and God is not the guarantor who it would be not the guarantor of the law between the state and the King God is a contractual party to this alliance the part of the people therefore there has to be consensus and this has to be real and not sham and you can see this from the consequences and the consequences and the people are responsible before God and not before man of any violation of the law so from this we see the role of the prophets which bring the people before the tribunal of God and not before a human tribunal certainly there are judges and human trials because there has to be regulation of the laws but it will always be crimes against the divine alliance even if they are committed and against a fellow person and therefore what we have heard are two stories which represent as many possible alternatives in the definition of our humor adventure the two things that we have heard our two possibilities which recalled to us that at the beginning of any civilization there is an alternative there that between function or the person at the beginning either there is the freedom of the eye or there is a pigeonhole to mention or to use a good galati's words the function that we each have in particular society these are dense with meaning man discovers the ability to be able to pigeonhole reality into abstract categories in other words taken from reality but independent of it and the language that has been developed introduces this possibility but this does not just apply to people things and instruments it applies to other people as well other men not just the things and therefore one can pigeonhole other men for the function that that person has in the society and therefore to when we meet with a pot Potter we see the abstract concept of Porter rather than the person and the pigeonhole Potter as Georgia bertolotti says becomes more important than the actual person and so on for Downers slope so that this society is increasingly deep personalized so we have man seen as a function and that is the basis for what the state will be as we see it today and yet it's in that in that same history of Mesopotamia we have understood and learned how there's another story that of the Jewish people what you can come combat the inevitable use of functions rather than people only the I can oppose this and but how does the I the person come about this is what the history of his hotel tells us like Abraham in fact has said and done the I can exist and the freedom can exist only if like Abraham there is a relationship with God and the people can be born it's the law of the people lot of the state as we have heard and in history the Israeli people the Jews live a history of their people which in fact is the law of God but this debate that we have seen this alternative that we have seen is it something which belongs to prehistory and he studied only by the experts is man free or is he still working in the sense of only as a function can he in fact be a person or is he confined within the restricted space of a pigeonhole now to answer this question I found very potent and walk love Havel wrote in 1978 in a NESN entitled the power of those without power Hubble doesn't talk about totalitarian systems or only about two therrien systems but he talks about posted and Tala tarian systems systems that are still alive and that we continue to keep them alive because we're responsible for their functioning the difference that hovers sees is that why the old totalitarian systems rely under based on explicit violence posta latarian systems rely on under based on a more subtle invisible violence ideology and what is ideology I site rival the function of Heidi ideology is to provide an alibi and provide man with alibi because he's a victim of this system but give him the illusion that he is in sin in harmony with a human order and human the order of the universe and accept being a function and that is why ideology is so importance as hovel in post solitaire Ian systems and they complicated putting together of factors of degrees and instruments of money manipulation would be unthinkable without this Universal alibi obras 30k alibi but it is very important to today's society this reduction of man to a functioning still the social glue he used today the ideology that defines our pigeon hole today might well be very different in my business as he might be health might be a career conquering us or gaining our political power but again it's always his power or its power that defines men but when we see a truly free will link between God free because it's linked only to God I'm sorry when we see a free relationship between people and it's a free relationship only because it's linked to God that is when we see that we can get beyond the function a mere function of men now I think that this was picked up very effectively by Don Giovanni and he said if a man were simply the biological result of father and mother that brief instance an instant when in a few seconds and the ephemeral result was this well then the word freedom would be cynically ridiculous the expression the right of people and the very word person would be a word without meaning and freedom would be without any fundament it would be flat as vs but we have to suppose that that point is not exclusively a biological moment of something the bars between father and mother but rather it goes beyond the biological tradition but and a direct relationship with the infinite with that mysterious X which is above the flow of reality you're well well done not to applaud now if we we have all heard about these things but we have never in fact heard them talked of linked together as we are hearing today now before we continue I'd like to recall you that we are talking about a particular region in the world which is not who knows where it's only three hours flight from here and if this means Syria and Iraq today Mesopotamia so these are countries which hit the headlines because of the dramatic situations in fact I see witnesses here we see mr. Ivers Ian he is here from places where important dramatic and tragic things are taking place two are very important for us today so more than ever they are not buried civilizations they are emerging civilly and very much very real civilizations today it has continued now we have seen in society in the full sense of the word society we have seen society emerge after a very long slow development millions of years but in the space of just a couple of thousand years in fact from the tenth to the fourth thousand years before Christ we see the formation and the growth of permanent settlements and that enlarge until they became great urban conglomerate's now the three thousand years before bc we find several settlements where 100 hectares were covered where thousands of individuals lived which is characteristic of most towns until the industrial revolution revolution they had about 20,000 inhabitants now the concept of society in this new urban society was very different from the concept of community that we use before we're still talking about a collectivity where the group entity prevailed over the person where we as I said before refers to a group of people rather than the two the relationship between people the Babylonian myth in fact todavia creation mentions this and father cover hose I mentioned this very well the Babylonian myth of the creation in fact is a primary entity unto itself and only after that do we have the creation of man and in this framework man is an anom innate is an impersonal element it doesn't have in any name he is presented as an element able to fill in the pigeonholes functional pinholes of the urban structure but not as somebody who wants to share life with others first and foremost with a woman as explained in the story of the Genesis and in this sense therefore we can see a very subtle polemic in the Bible which helps to throw light more clearly on the mezzo pitamah conception of the city as a collective and impersonal collective of people now the formal characteristic of civilization that is comes most of the four is its writing its ability to write and what comes to mind when you think about this extraordinary invention of writing is the ability that it has to transmit information in precise and permanent ways this is very true so much so that the beginning of history we see as the time when writing was invented but in the light of what I said vis a vie the development of language I think we can put forward another perspective of the value of writing while oral communication required the simultaneous presence of the speaker and the listener so there's still to a certain extent a degree of face-to-face contact writing took a step further decisive one the extra somatic formalization of the thought now acquires a much greater embodiment because the reg form cuneiform tables allows physical contact with the thought as a reality unto itself which is thought which is detached from the thinker and here you can see there will be two important consequences for our argument first of all the content is potentially depersonalized or at least in the sense that it takes on a value it is independent of the moment of its origin we have an increasing distance from nature as the founding dimension of reality and we tend to become more and more reliant on what I would call the diaphragms of artificiality that are put in the place of nature the second consequence of the invention of writing is the increasing ability to control that writing makes possible those functional pigeonholes now take on a physical autonomous characteristic the most of the cuneiform texts in fact part of an administrative nature where groups of individuals and individuals and commodities appear literally visibly in and as pigeonholes so the control of thought becomes very concrete now we still in fact are living in the wake of these enormous upheavals and in the light of what we have seen we can I believe give a more in-depth judgment of what is happening to us today if you think of the computer the digital systems that we have allow us to as it were extra soma ties thought not just as a static set of data but also in terms of a dynamic process programs manipulate and transform a data independent of any human agent even if they're still guided by them at the end of the day the distance from nature the ability to control therefore becomes even wider now with the greater efficiency of our society and our civilization no we have oh that's the main hallmark of our society otherwise we wouldn't be able to sit here in the room without knowing each other the solidarity that linksys allows us to achieve levels of sharing that would be inconceivable outside the social dimension that is ours and as a result we invite personally enrich ourselves my effort to develop an argumentation it allows me to be comforted by your attention but also I hope that you can draw personal entertainment and pleasure from listening to me the diaphragms of artificiality as I've put it and not a condemnation to death of nature we can become enriched in our humanity and in our naturalist as a result of our social systems but also it can be the source of destruction an example is one of the most disastrous side effects of civilization slavery this is the strain functionalization of a human being where the status of being a human is waived in favor of putting that person into a mechanical pigeonhole and at that point we arrive at the maximum peak of depersonalization so the important lesson there is that we must be entrapped by efficiency the important thing is to tame our very ability to tame and nature now we look again at Israel we have seen the birth of the city-state in Mesopotamia in contrast to the people of Israel and his birth but you shouldn't think that Israel wasn't tempted to be like any other nation and certainly did have this temptation as it or didn't wasn't satisfied with what God chose in turn to guide the people the heads of the tribes wanted a king like all other nations have they said so they go to the prophet Samuel and they ask for a king samuel was displeased with this but the Lord said listen to the voice of the people and everything they say because they have not rejected you but me so that until I reign over you but take care to warn them solemnly and to tell them clearly what the actions of the king who will rule over them shall be and then he continues that list of the disadvantages the abuse of power which is a use of tyranny on the part of God he the King shall take your sons and we'll put them on the carts he will take his nights and he will make them run before the carriages and he will make you plough the land and the harvest the fields he will take your daughters to make into them cooks and the Baker's he will take your fields and Joe vineyards and your best olive groves to give them to your servants he will take one tenth of your flock and then you will cry out because of your king and what he has done to you but the Lord and you cry out to the Lord but the Lord shall not reply but in fact they wanted this experiment of an experience of monarchy and it lasted three hundred years we can see first of all that the setting up of a monocular society is not part of the nature of Israel as part of its constituent set of norms of the law it was a concession by which the people of Israel wanted to become like other nations God seconds the freedom of the people so that in a second time they can turn to a different system and being sure of the promise of the Messiah the true king of Israel is the Lord there is no legal system or role of government that can replace it and then also in the warning of Samuel to the heads of the tribes in fact is a tendency shows the tendency of the state to constitute itself as an abstract entity and sacrifice the best of its resources and there we see also the warning against a concentration of power and then slavery in a pressure are born as a consequence of that concentration of power not everyone is equal before the law it's quite surprising and really the judgment that Israel left in the pages of the Bible of its Kings that literature of the nation that surrounds it is made of admire on Gloria of the Kings that governed it in the Bible the expression is that this King did what his evil in the eyes of the Lord and he did worse than all his predecessors and in fact King David and Solomon remembered for their sins and their sins are set down now during the period of monarchy in Israel and before the excesses the King God develops the person of the Prophet was not linked to any institution indeed the birth of the prophet is in fact the waning of the institution of the monarchy and the Prophet is called freely to put himself forward the profit comes about as the person against the abuse of power the profit is the living memory of the Alliance that God has established with his people and makes and develops a direct relationship with the individual if in some way you afflicted weakest the widow and the orphan and they cry to me I shall hear their cry and my anger shall be enormous in fact in the Bible we see some really audacious and the very daring criticism of the monarch and places the monarch before his responsibilities and before the real judge God for example Nathan the Prophet Nathan in fact he criticizes the King David for his great sin abusing his power and taking the wife of Oria and killing there's another less well-known episode which is just adding more representative of the affairs of State it's the history of the story of Ichabod of the vineyard of naboth that was near the palace of a cab the king of Israel the Northern Kingdom the King needed more space for a noted and therefore he offered nuh bought a vineyard elsewhere or the money now but refused and I shall not give you their inheritance of my father's he says a cab goes home anger angered and irritated and Jezebel his wife however said are you are not the sovereign of Israel get up eat and be of good heart the vineyard of naboth of Israel I shall let you have it he convenes a tribunal against Nibhana and he paid to false witnesses and he is put to death and the King takes possession of the vineyard and the Prophet a liar Elijah in fact egg criticized openly the king and Jezebel to find it other episodes of abuse of power we don't have to go very far in our modern states now modern day there are expropriations and embargoes that are developed by modern states and using the resort data but which are little other than the abuse of power that we have taught on before there are two episodes which we can draw inclusion of this the law is the true God the king of Israel and the king is only a servant of the true God and the King has to be subject to God and his law and the king must ensure that he does not raise his spirit above his brothers he is not above his brothers but equal before his brethren before the law and then also the prophet who never calls into question the institution of the monarchy nonetheless plays a role of trying to balance and the cry out against the abuses of the King profits in fact represent a very important factor in the history of God that underlined to us that the freemen determined by the relationship with God are the continual memory of this a factor Oh Israel in fact could have slaves but had to take them from the surrounding nations within the chosen people there was just one principle and that was I Lord have taken me out of the kingdom of Egypt shall not be a slave none of your brothers shall be a slave and the jubilee guaranteed this principle and if one of yours becomes poor and sells himself to you he shall not be your slave he shall be like your guests so here we have an example of the link of the Alliance and we come back to today we have again held a chorus with two voices as it were we have seen that more than 5,000 years ago we saw the birth of the Mesopotamian civilization and the idea of the state and as in the Babylonian mythology the city becomes before man but then we've seen on the other side the song of Israel born because of the call of one man but as we have heard from na ho kajal kotha people of israel also wanted and was tempted by the totalitarian regimen of a regime of the king but the Pope even if they accepted monarchy the Prophet always stood out against abuse of power okay they were the representatives of the presence of the mysterious God the true sovereign but what is pertinent today I mean does the method botanic model josue or the children of Israel's model what comes first in other words the state or the person well after more than 5,000 years the question is still an open one and the state the source of laws and justice is that what comes first or in fact our laws and justice the equity and fairness which comes from the state is this to be held and to be seen ahead and being more important than the individual so we have to ask ourselves today how come this question is still open today what comes first the person of the state of the state of the person why we're still talking about this issue the open wounds that we still have with regard to this theme a very very recent and they don't go back to biblical times or three thousand years ago we're talking about the last century only were talking about our grandfathers and fathers who came up against this issue our formula is this everything in the state nothing outside the state and nothing against the state this sentence is not part of the arm or a peacoat but it was pronounced by benito mussolini in october 1925 90 years ago and it could well be pronounced again as hubble tortoise fascism like all totalitarian regimes before it became an anti-democratic and non liberal power was an ideology in the street ideology man no longer asked himself the question of what can I do what's my responsibility how can I contribute to resolving this problem but the first question he puts rather is where's the state was the government what door must die knock at and today not in the 20 years of the fascist regime in Italy we still have now who's the rebirth of the idea that to be public everything has to be of the state yet again everything in the state nothing outside the stage and especially nothing against the state you could say that this is something of time passed but certainly the idea that that what is public must be of this state is still an idea that is very much with us in fact not in that for a long time away and a go I remember that there was a referendum in Bologna and the citizens were asked whether it was a good idea to continue to finance nursery schools that in fact were not state schools or whether just state schools should be financed in the ideology of the promoter of the referendum was the idea that everything had to belong to the state and that could be nothing outside the state it's a very conception of the res publica and as the mayor of Bologna was elected by the left and opposed this referendum he said the municipality must promote and sustain what citizens do in the interests of the the community and being against the idea that there can be other things other than a public schooling is something which would be the ruin of our country and therefore the alternative to the Mesopotamia model of the city-state in a biblical tradition is something which is still very pertinent now the third point that I'd like to touch is how we try to solve this problem the tragedies of totalitarian totalitarianism of the 20th century fascism Nazism and the Soviet regime our answer has been to put certain values above the laws and outside of the temporal power and that's we in fact why we see the Italian Constitution set down as it is which is an example article 2 of the Italian the Constitution says the Republic recognizes and guarantees and a saleable rights to man as an individual both in social forms where his own personality and the fulfillment of his duties exist within a framework of political economic and social solidarity now this constitution is saying that the person exists before the state and the common house as Georgia lapira called the Constitution the person has holds sway every human person is an individual and must feel the need for the other which in Christian language is called charity and which in the constitutional language of the Constitution is translated as solidarity allow me to add that article 2 of the region of the lombardi 2008 is even clearer it says that the human person is at the origin of all institutions I don't think there's any founding charter that has says this it's only the lombardi Constitution but it does says this and the lombardi is larger than 10 of the 27 European urine Union countries by the way let's come to Mesopotamia which is larger than lombardi Mesopotamia is as large as Italy now in the journey we have taken the actual physical territory is of fundamental importance remember the concept of meta perception now the relationship here with the actual territory with the land this of this type we perceive ourselves as members of the same group but not because we recognize each other personally but because we live in the same place and this place therefore becomes what we call a territory when it takes on its own physiognomy with which we all identify our term of motherland or fatherland defines this relationship with a geographical envelope as it were through which meta perceptively we recognize the other individuals of our group in our particular case this room is for a few moments our territory power meta perceptive envelope and here we come to a very important consequence there are no effective limits to this envelope beyond this room we have the meeting and then beyond that we have remedy and so on and so forth and also open above the first cities we see consolidated larger and different and ever greater territorial unities groups of cities geographical areas macro regions right up to the extreme limits of territoriality the Empire meza pants Tomic history as a very coherent institutional perera parable in which the Assyrian Empire is the outcome is not just a very extended land the image that we have enough Empire you know being very large and geographically rather we have a new structural conception of the territory which is totally functionalized just as previously persons had been functionalized the dawn of urban civilization now there are two mechanisms which are necessary to bring about this as Syrian Imperial model the first is deportations of people which breaks the bonds of freedom to one's country of origin but is almost seen as a reward not as a punishment however deportation the second was to have administrative restructuring whereby the Empire is segmented in two provinces in two arbitrary entities which have nothing to do or have little to do with the original confirmation and the configuration of territories now the emergence of civilizations of zero Mesopotamia the Syrian bismuth Mesopotamian territory have shown us a paradigm which is all the more significant because it's if the first one and in fact it remained the example from Rome onwards in Mesopotamian fact we find ourselves at the very origins of politics in its broadest sense politics in the sense of the use of power and consolidating power to organize and consolidate society the concept of sovereignty is central it reflects an maximum unchallenged authority within an area which increasingly wants to exclude other neighboring territories so the logic of the Empire is developed in an irreversible way and ie to extend its a sovereign energy throughout the civilized world and to grow always and therefore the Empire in fact it proposes itself both ideologically an administrative lay and is that formal of globalization that we are living through today for good enrichment but also for bad for the flattening out and of civilizations and people now we have seen in a very brief period this take place from three millions of years of communities develop very slowly and it took only two thousand years however to go from the language and the development of urban civilization to the Assyrian Empire which it was so what set itself out to be the centralized state now the human person a state of emergency is the title of our meeting out this title can be interpreted in two etymologically nning Zand the world emergency we can talk about the emergence of man in the fullest sense the emergence of a person link to another person and bounded by bonds that go beyond the face-to-face rapport and also this is the emergence of man in the fullest sense of the word the emergence of a civilized person a human which is all the richer the more he in fact it takes on of the other and takes on the impersonal space but where emerged Jane becomes an emergency is when this becomes repression and when we go to the extreme functionalization of people with slavery or the extreme functionalization of territory with the Empire we see that from this emerging we get to an emergency now if this is the title of a meeting and is an event we should also recall the word meeting as an institution meeting for the friendship of people's for the last 34 years it's been like that and hear the accent is on the question of relations between people meeting of course means to come together means recognizing people rather than pigeonholes anonymous pigeonholes if in fact pigeonholes can't meet and come together they can't make friends certainly so the emergency arises when we lose our humanity it's the personal meeting is the meeting the friendship which is the fundamental aspect of encounter and that redeems us from being anonymous this is the true promise and way that we can only reach a truly human and civil society now we have heard talk about the Assyrian and by the real the first real Empire Israel was under the yoke of this Empire Israel is smaller than lombardy by the way so how is it possible to talk about the universalization of this biblical model starting from such a small territory when I have to explain to my students that the history of Israel there's a date which if I have to choose among all the important dates of Israel I was put one and I always put into my exams for example 586 the drama of gentlemen 587 the temple is destroyed and the king of Israel he has taken to Babylon and much of the population is exiled and 450 years of monarchy in fact ends in Jerusalem 587 and the temple the divine house of Solomon the fundament of security of Israel is destroyed and this is the key date and the opening up however also this is a date which leads to the opening up of the possibility of salvation of the land and nations but at that time Israel was deprived of everything its land its temple and it has to underline and understand what it really has to do and what and where it has to turn and go back to its original moment that of the effective relationship with the Lord of everyone and for everyone because God chose the people of Israel to be able to arrive at all nations and in the Bible says listen to me you would seek the Lord consider the rock that you have cut consider Abraham your father and Sarah who gave birth because i called him when he was alone and I blessed him and got him to multiply so the historic relationship that God established with Abraham received nothing he was alone but from him was born a great people of the alliance with Abraham as an alliance with the people in the desert was done regardless of the land regardless of the state ie the monarchy and the temple in the logic of the world and compared to the gods of other nations it would seem that Israel's God in fact has remained wounded where is our God Israel said and I either the Prophet says but do you not known have you not heard have you has it not been announced to you from the beginning lift your eyes to unhi and look who created these things and he calls them all by name for the greatness of his power and for the greatness of his strength there is not one who is missing why do you take say and why do speak thus Israel my pathway is hidden to the Lord have you never did you not know this have you never heard this the Lord is eternal God he does not tire his intelligence is inscrutable and so the God of Israel is he who created heavens and earth it is he who created all men the designs of nature are in his hands Cyrus the king of Israel it's about to free Israel from exile as an Nebuchadnezzar did once and who destroyed Jerusalem only responds to a the design of God in favor of Israel do not fear Jacob little worm or residue of Israel I shall help you your Redeemer is the faint of Israel Israel after this pedagogical pathway is ready to open up its alliance to all nations and said in our language everything is ready for the universalization of the model all one has to have still is the arrival of the great factor Christ Zachary one of the last prophets had prophesied in those days 10 men of all languages of the nations will take a jew by his robe and say we will come with you because we have heard that God is with you Peter Andrew John disciples of Jesus were astounded when they understood that this prophecy was actually taking place and being accomplished in them in fat people of all nations started to cling to their robes the reason because we have heard that God is with you the relationship that God had established once with Abraham calling him from Abraham from your of the Chaldeans now his strangely close relationship with a man God with a man Jesus God incarnate and link to him we become sons of God of the Sun and therefore brothers if we're new people is born broadening the frontiers of Israel the people of the church there's no longer an ethnic group because it brings in all the families of the peoples but at the same time we can say of the church that it is a very vague ethnic identity as Paul the six called it as the incorporation with Christ makes us he says a single family because as he said there is no to know Greek there is no slave that no no any free person there is no mayor no female because you are all one in Jesus Christ and these words are not just a thoughts you can see this from the attitude of all rights to the question of phila- so that he be converted in prison the longer is a slave but as a brother the universalization of the model which started with the alliance of Israel is not carried out on the basis of the Mosaic law which is the law of the Semitic people's we in Christ our sons of the promise made to Abraham that dish was to become the blessing for all people the law of Israel is not what is of importance here does the alliance with historic alliance with Israel Christ did not create a state he gave his presence he entrusted his presence to the apostles the church has no territory it inhabits all nations it doesn't have a king the Pope is not the head of the state of the church Christ is the head the Christ in fact will be the first however to lessen succumb and temptation as did Israel but it's a temptation against the very nature of the church the presence of the Spirit of Christ ensures today as yesterday that there will be the possibility to continually renew our acknowledgment of the Son of God to become free from any power and at the same time be the generators of unity of all peoples in on earth now in this last chapter of her chorus we're going to look to the future and the future is universalization future means the going beyond all boundaries even the state boundaries even what in the 19th century is seem to be a definitive development the state oh this was cast into question in the 20th century the state today seems too small the horizon is increasingly international global Universal but still again name of the contradiction between the mezzo Potomac and the biblical traditions put us before a dilemma an alternative in fact there are two ways in which the state can be gone beyond and extended to reach the extreme confines of the earth the first model is the Empire's we said it's quite extraordinary to hear the resemblance of the characteristics of the Assyrian Empire 3,000 years ago and the totalitarian regimes that we've known in the last two centuries we've heard about the deportations taking a man away from his roots and the technique of the deportation was used by the Soviet Union but not only by the Soviet Union the practice of uprooting and the deportation didn't finish with the USSR there was something that survived which is more profound and that is the idea that in a min that a universal Dominion of rights can be developed by cutting out bonds and abolishing differences not founded on loan situated man but by as French jurors will say but by the so-called abstract I everybody has the right to everything this could be in some the Code of Hammurabi even objects can have writes this is the new slavery the new outfits as the cloud your chair Falls song says it in other words a man be him be he a son or an adult can also become the object of entertainment or pleasure of another man and the other hand however we have the dominion of bureaucracy a new universal state in which nobody needed to be good but this scenario which is becoming more more realistic is at least offset by the biblical version first of all Israel has been educated to underline that it didn't receive this because of its power but because it had been stripped of everything and being stripped of everything they understood fully what they were and they understood that he that gives us strength is not sacred linked to a place in the forum but rather is wholly linked in other words to the profound being of self so there's another way of a conceiving universality to recognize that we are children of he who has created the heaven and the earth but as mother hoser says there is an apical point that has to be accepted Christ this is the bond with God and his people and the logic of the Incarnation in fact sidesteps in fact one of the main assumptions on which we live today and that is to be universal we have to be abstract I think that many of the academicians would agree with this a judgment in other words if it won't ask if it is to be true must be linked to a concrete experience to broaden ones horizons we have to become more abstract abstract but in that way men become little pin points on a map little answer indistinguishable one from the other but with the event of the Incarnation things were pointed in a different direction and the underlined the dignity or absolute dignity of man and this derives from the dependence on the mystery the experience of every man who uses region openly before reality and from this we have the affirmation which is born from the dialogue between the Hebrew Christian tradition Greek and Roman thought we're by reason and nature in their correlations are the fundament of the adjust legal system and this principle has become the lay foundation of all Western legal civilizations and that the American Declaration of Independence and echoes they're saying we believe in the following evident truths that are self-evident truths and so on but the intervention of the revelation in the world has created a ferment in the human horizon and have a set in motion as Anacapa Hauser says a ethnic realities or the general nature which does not have the aim of creating its own state or another system of power but living in the light of this presence now if truth is a doctrine there will be no true dialogue but if the truth is a person a real person concrete before me well then truth becomes a relationship and a rapport and this is a pathway that everybody can go along aware of the approximation that exists with any journey that is taken so we come back to our point of departure today a resistible phenomena like globalization universe univille ization of models and social and legal and political systems the only real point of resistance can be the person as george abuja latias said the title of this meeting contains a beautiful ambivalence on the one hand the m-man a state of emergency is a cry of alarm has been taki the poet said what we need is a man we don't need wisdom what we need is a man in spirit and truth not a country not things what we need is a a sure footfall and a hand that can be grasped so that we can walk free and saved but on the other hand emergency of man is also that of man emerging man emerging in his relationship with destiny this is the only real human foundation for all liberties including religious political and civic liberties