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Derroteros: El Milagro, con Santiago Alba Rico (CARNE CRUDA EXTRA) · Carne Cruda Podcast

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Goodbye goes the same course. Pear it well, directional path, means taken
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to reach the end, proposed set of data that indicate the way to reach
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a place, but that we leave direction that is given in writing to Maria
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Vieja. In addition, in the end of the book containing a defeat,
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then a line marked on the tidal map to guide the pilots in broken or
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course. Shoulder, stop rotely going. Roso think walking with Santiago Albarico,
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which is one of my favorite activities in every week. The best way to
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end it I sanctified the way you are. For me too is Javier Greg
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le Gor very much to greet you again after these days of truces that I
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hope he has been kind. Yes, yes, they have also been very
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repairing, although to me it repairs very much these walks that you and I
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have, by the way, that we are going through the dictionary, letter
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by letter, the alphabet and through the words, thinking with what word we
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are going to walk today, because Mirai touched the letter to me that is
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a truly appetizing letter. She' s pregnant in little inverters, in decoys.
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It has no fairs with apple, quince, madoton, you have no
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cheek, death, weeds, malice, malandro, malandrin, curse, you
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want to delicacy that is a precious word or multitude or wonder that we will
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deal with now. Like what you will understand, we have precious melindres word
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also a hammer, look or music or table or jam, wonderful insults as
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majadero, pamper that three as gigato, and we also have legendary animals like
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the Mamuth and the mastodon. But in the end, after many hesitations,
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I have kept the word miracle to see where Miracle takes them. I love
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where. It comes good first to remember in Catalan, in Galicia and in
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Usquera also comes from it in the same etymological root. In Galician it says
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in milagre, in Catalan Miracle and in Basque it says Miraria. And all
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three, like the Spanish word miracle. Where there is a metathesis has been
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replaced. The letters of order do not come from the lacien miraculum, which
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derives in turn from the verb mirai look and it is something like being surprised
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by something visible. It' s the vision of something you don' t
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expect and you' re surprised to find in front of you soon. It
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is not in principle a Christian word, even if it is inevitable when speaking
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of a miracle, to refer to one of my favorite fictional characters, which
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is God, because it is a word that has an earlier origin and that
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for the Romans, for he indicated that anything visually unexpected, that they also
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called prodigies that suddenly a cow would stop a countryman, or that the waters
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of the Tiber would stop its course or that it would rain like in different
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episodes, different mythologies, for from frogs to blood, anything unexpected, for
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it was a miracle without neutral dorn, because from Christianity, the myráculum me
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this that is worthy to be looked at, wonder, the provicio is always
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associated with an unexpected favorable event. The adverse ones are not miracles and they
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are cursed, but I think the principle that the etymological point of view we
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already find that we can associate the concept of miracle both etymologically and historically as
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vitally with the surprise of what happens. If we expect it, that'
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s what a miracle would define. That' s the definition you' d
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give of what' s a miracle. There are different forms of miracle.
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Yeah, I' d start there. Of course, you already have that
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my elucebrations are always quite personal and then you would believe me by following a
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course that will more or less lead to a distinction between two three ways of
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understanding the miracle. Let' s say it' s quite canonical, I
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' d say a miracle. It' s that positive thing that happens when
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we need it. There are examples, there are multiple And if we turn,
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obviously to our own religious myths, because we have you thinking of one
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of the most famous every place, to movies and to stories without story,
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it is the opening of the Red Sea during the persecution of the Hebrews by
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the Egyptians who want to prevent their departure from the country. And, as
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we remember then, suddenly when they seem to be caught by the Egyptians,
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when they need it most, because the waters of the Red Sea open and
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pass a hundred just to the land of Canal. It is true that I,
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who have been very interested and was, as you know, the theology
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of biblical criticism, did not learn with the Jesuits that it was actually probably
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the Red Sea, because in the Bible it is called in the Hebrew South
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Yam which means something like a sea of pipes. And you can see a
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swampy area that was usually dry and even when it rained, for it allowed
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to pass on foot in just and in which Pharaoh' s chariots would have
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been trapped. You would have produced a little bit of this miracle that I
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would have seen a little bit when they came to that swamp area except the
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Hebrews. The Hebrews were able to pass because they had very little to wear
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They were light and well enough to think that the chariots, the wheel parts
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of Pharaoh' s chariots, were trapped in the franc. You' re
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punctuating to give an irrational scientific explanation. The miracle that is always that wonderful
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supernatural mystery. Of course, the time is wonderful and tell it again and
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again, but it is also very nice to suddenly think that rain and providential
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rain and now we will talk about rain allows you who go almost barefoot and
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that you carry nothing more than what you have been able to carry in a
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mezzanine allows you to pass here and, instead, retain your persecutors for a
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little time. This, of course, gives rise in terms of fiction in
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classical theatre, for example, to the figure of the reushx machine, which
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is called lus Ex machine, because it usually intervened by forcing a bit the
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plot to save the protagonist through a mechanical appearance, descended on the stage through
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a crane or any other mechanical procedure of us machine that already used much waterings
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from style and its couplings with europids. Of course it is already consecrated and
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let us think in half. And it is a procedure that Aristotle criticizes in
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his poetics, because it seems to him that resorting to the miracle to solve
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a plot that has its own logic, since making many concessions to the spec
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is a bit of traps hears and miracles are always so look. I believe
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that not to begin with and can simply be events occurrences something that leave more
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or less trace in your life, but that in themselves they hook you visually
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and somehow cleanse you But it is basic that if we accept this idea that
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a miracle is all that happens when you see yourself in an extreme need,
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when it seems that already, there is no way out or there is no
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solution to a problem, because I remembered a very beautiful case, otherwise,
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in which, in fact, repeated miracles do not change the life or apparently
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do not change the life of those who benefit from it is thinking what you
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remember that you have read is a beautiful short novel by José Horror, the
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Austrian writer Jewish origin, dead in a thousand nine hundred thirty- nine,
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which is called The Legend of the Holy Drinker. A beautiful story, very
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brief, light, but deep tender and at the same time worthy of reflection,
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in which a character named Andreas Cartac, who has fled his country from
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the Austrian empire and has taken refuge in Paris, where he lives together with
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gela and lives like a vagrant. When he is about to lose his life
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with starvation and hunger, he is presented with a man who has just converted
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to Christianity and who gives him 200 francs. And well, of course,
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it' s a story that we already told on another occasion, in this
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case through a legendary Chinese character, because poor Andreas car tacklebut, because he
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comes again in drink because he is an alcoholic and lets himself be dragged into
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different pleasures and even different crimes. The other one, sometimes is saved.
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When you are about to succumb to evil good to poverty, there always appears
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some figure that provides you with means to survive. And well, then,
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in the end it is very nice, because he Jabsy decides to change,
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decides, change and return the original money to this man who is suddenly presented
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in his life at the moment of necessity and will return it to one a,
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a church, and well, he is already in such conditions, so
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drunk, so battered that he dies just as he enters. And it ends
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this way. The novel says josep Pro was a penitent drunkard and would leave
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at that time in a situation of a lot of poverty as well and a
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lot of misery and a lot of torment. So, he ends up saying
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and it is the last sentence of the novel, he wants God, we
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drinkers to grant us such a light and beautiful death. The real miracle is
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precisely that light and beautiful death that, after not having been able to change
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his life, as he receives as a gift Andreas, Andreas letters that that
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reminded me that it is that I can not repress telling this beautiful story,
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because a few days ago a very dear friend guided me to a ten of
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mller that I did not know, a song of just five minutes and mocking
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and tinting, that is as it has the same rhythm of the song of
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the Earth, but as the fresh and joker that is called the sermon of
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the fish. I don' t know if you know her, she'
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ll listen, because I don' t remember her. But I really like
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male leads because they' re especially shiny pieces. I believe in your concreteness.
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It' s not a bad collection either, and I think you'
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re going to like it and you' re going to like it a lot.
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And this accounts for the sermon of the fish. Monio los pescas is
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an episode of the League of Antonio de Padua, San Antonio de Padua or
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Lisbon. Because he was born in Lisbon, but you give his preaching then
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he performs it in Italy as a Franciscan, as a Franciscan and preaching theologian
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who apparently had enormous success. But it is here that Antonio comes one day
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to Rini and Riuming is full of heretics and theatrics, you call Rimia'
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s governor. The order that no one listen to Antonio. Antonio' s
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sermons close the windows and the doors are in a vasilla street where no one
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wants to hear what he has to say. Then he decides how to hide
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and teach the people a lesson of rowing and going to the river and meat
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sermon to the fish. Then the fish come out of the water, sticking
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out their heads and listening to Antonio. And you know, everyone doesn'
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t get the swordfish card because the sea comes out. I said the river.
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Crime spreads at sea and heads towards the sea. They are good,
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because all the Germans, the eels, the bowls, the mangares are all
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coming out and listening to the sermon of San Antonio. The poem is very
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funny, because I say, it is a burning poem that instead, it
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ends like this says PCs big and small, they all raise their heads to
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listen to what San Antonio has to tell them. But in the end,
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what happens the sermon likes. But everyone is still the same as always,
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says this version of the poem, which uses maller. Crabs continue to walk
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back, swordfish continue to fatten the tents continue to be by hafes and everyone
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forgets the sermon in the last one, the last verses say the sermon to
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Gustavo and everyone remains the same as ever. It gives you to think a
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lot about this that to what extent miracles make us change Sometimes listening to someone
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is already in itself a miracle, of course that fish listen to a preacher
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for containment is certainly a miracle, but perhaps the greatest miracle. Here'
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s the fact that everyone then keeps repeating the same gestures, dips the water
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as if nothing had happened and forgets and forgets the sermon. We are all
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still the same, probably after a miracle, unless you have this fall of
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the horse or road to Damascus, as it happened to Saint Paul. Of
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course, we talk about miracles that happen when we need them in our lives,
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that save our lives, but they don' t change our lives,
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that don' t change us exactly because they save our lives what they mean.
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In fact, we don' t know very well either and there is
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something salvific about the fact, the fact that certain things appear when they least
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expect them, so that we could even say and this is the second kind
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of miracle to which I wanted to refer that of some miracle is all that
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happens. Of course it' s true. On the one hand, think
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of what non- believers mean by the very existence of the universe of planet
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Earth, of the life of planet Earth and of human life on planet earth,
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which we remember in the Wonderful book of one thousand nine hundred and ninety
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- one. The wonderful life of stithen Mi yaye cool. We can remember
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to what extent we humans are, but that all the cords, the arthropods,
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the mammals, are the result of an absolutely random and probable unrepeatable ration.
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Sure, let' s rewind the tape of life in the activases again.
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We wouldn' t get anywhere to where we are. Well, that
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series of combinations, we call them cosmos or we give them laws of nature.
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It is very interesting to see how these laws of nature have been treated
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differently. I always love the version of a great Muslim theologian from the 13th
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century who was called Calgazali to coffee. They call it in the Castilian song
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that intervenes in the controversy that has dominated the previous centuries throughout the Muslim world,
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from Iran to Damascus, which was about free will and determinism and,
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well, somehow, the gazalien in the 13th century, will close that discussion.
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It is also close to the ground of what was called the listiad,
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that is, the free interpretation, and ends up concluding in a rather sterilizing
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way, but politically beautiful, that free is only God and that, therefore,
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there is nothing we can call a principle of causality. I' ll
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give you an example. We were talking about rain in the sea of reeds
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before too. We can say that the causality project states that if it rains,
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the earth is wet. Well, Algacel would say not that they are
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two parallel processes that, on the one hand, rain and, on the
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other hand, the earth gets wet. To whom two connect these two phenomena
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is the will of God. God freely connects the rain and moisture of the
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earth. Notice that this, six centuries later David hum is going to make
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them without God in some way the basis of their epistemological vision and also puts
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into doubt the principle of causality And I would say that we have simply become
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accustomed to when it rains the earth being wet, that we subregnate causes more
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than a custom and that if one day it happened that it rained and the
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earth did not get wet, we would discover that it was really nothing but
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a custom. It is true that what happens with customs is that to the
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point we get used to them that, on the one hand, we no
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longer see those connections. Let us say that we see the freedom of God,
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that we do not see the independence of things and their repetition. We
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can say that it is a miracle on one side, the chance that has
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brought us human beings here and that there is also something like a repeated or
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repeated causality that, precisely because it is repeated, we do not get,
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we do not get to appreciate it with effect, a series of coincidences that,
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when we become aware of them, we are entirely happy with life to
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the point that we have no choice but to give thanks, for it is
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a consciousness that repeats every day the sunrise and also the slope of the sun.
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There are places that are so beautiful that we cannot stop in any way,
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even from saying the word to God aloud, even if we are atheists
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or you imagine these coincidences that are already more extravagant, the coincidence of two
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lips in space, of two bodies, in space two bodies that we see
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that we call love, which is a really miraculous coincidence, but whose co
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- science, in some way, draws our attention. The most admirable and
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most miraculous thing to my judgments is precisely that you soon get those coincidences visible
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in such a way that they seem to you, such a point of them
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that you have no choice but to give thanks. I remember, I don
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' t know I ever tell from some book I read with children, once
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I took my three- year- old son to John' s shoulders and
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soon pointed at him, pointed at a stone and said look dad, that
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stone. Looks like I was a little shocked that I didn' t finish
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the sentence. She was a boluto, I told her. But Juan,
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what do you mean it' s free, but what does that rock look
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like? And then John, naturally and as if I were an idiot,
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answered me, for it looks like a stone. The fact that a stone
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looks like, a stone that I think is the foundation of poetry, which
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is in any case, the miracle of a coincidence that happens to us,
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that depreciates this suddenly you are at the same time as the lamp you have
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never looked at. Or that the stone that has always escaped you from the
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table where you sit and because you sit on it, you don' t
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see it anymore. I believe that this is a real miracle that has to
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do, in fact, with the etymological origin of the word myraculum. It
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has to do with the look, with the wonder, with the things that
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are suddenly discovered, that are worthy to be looked at. It has to
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do with paying attention to the things that we have talked about so many times,
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that we have spoken many times, and I believe that it is the
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maximum miracle that the attention, in the attention to Flore, in these coincidences,
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to Flores, if you want the freedom of the God of Algazel,
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to flourish, therefore, the freedom of the world that, regardless of your
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will, is manifested. And I think it is very important to remember that
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where there is a totalitarian will, there can never be a miracle that my
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own will nullifies chance, favorable chance and that the totalitarian will of us,
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because it is the opposite of a miracle. It' s a disgrace,
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it' s a pyramic hears and the third kind of miracle, because look
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at the third kind of miracles precisely the fact. We have said that things
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happen when we need them or that all that happens is a miracle. I
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would say precisely that it is a miracle also that certain things do not happen.
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Imagine if we didn' t consider it a miracle that I lived and
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the ground remained, dry that that natural connection or exercise of God' s
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freedom would be broken. According to Algazel, that would seem to us a
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prodigy, as the Romans said and wheel that sometimes they are not fulfilled in
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your daily life, the lawns of nature or the established logical connections we can
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think, for example, of what happens when we have a car accident.
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For all of us, or we hit a tree and the car is left
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for scrapping, and instead, we come out unharmed, of course, that
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there is one. There will be an explanation if you physically study the intensity
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of the collision instead of the body and how the shards of the crystals have
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been divided. You could explain why he survived. But let' s say
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the fact there that if I bump into a tree I don' t kill
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myself, this one doesn' t kill me is to the point a miracle
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we say look at has happened to me a miracle. That was a car
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accident. Let' s say and thank God. May this freedom of God
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and allow me this paragraph. If we speak rain, it will happen to
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us when what rains are bombs. No. If bombs rain, the ground
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fills with corpses and suddenly the ground pays homage to corpses. Bombs would no
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longer be effective. And I don' t know if bombs wouldn' t
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be dropped how that can' t happen like there if the cause and effect
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are connected almost irreversibly, because two things happen. On the one hand,
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we have to intervene in another way so that no bombs fall on the bodies
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and, on the other hand, it is normal that the bodies that survive
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a rain of bombs will somehow be obtained graced or privileged by a divine will
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that, however, has not been able to freely break the connection between the
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rain of bombs and the stream of corpses But, it is true that things
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do not happen, because it is also a miracle. It is a miracle
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and good we can think of the sense that somehow we return to say that
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almost everything is miraculous, because it will not be the cosmos itself and,
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of course, history a great long car accident that, curiously, leaves alive
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many people. Not that idea of Chester, where the Universe is a shipwreck
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and the one that has been left some prices, which is what we call
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the world and among those specios, for managing their prices, because we survive,
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let' s say the miracle itself is that they have survived this shipwreck
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eight billion people, many of the blocks which actually live, ask by miracle,
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live in a very precarious way, and I remember here I pass you
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that the precarious term comes from the verb. Pregare that the Latin and the
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Italian means to pray of many people who come back challenging, who live praying
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figuratively, that is to say, that lives such a point in precarious terms,
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that it is a miracle that it arrives at the end of the month
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because in my account, in a house or that survives the bombs And that
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is why I would say that it gives a little to end and return to
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this, the fact that, despite the sermons, we are being the same
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and that there are not many falls of the horse on the way to Damascus
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and that, ultimately, we live by miracle. I think it is very
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important to institutionalize the miracle And that means that these connections that believers attribute to
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God and that many non- believers, because in any case they connect through
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an extreme exercise, of daily will. The fact, for example, that
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there is hunger and at the same time you put to life, for it
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is for us a habit of diviation. But there are places where that connection
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doesn' t occur. Right now also in heron. Then why should we
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contemplate the miracle as something fundamental of life and then immediately propose its institutionalization,
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because I think it is appropriate, of course, that there continue to be
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favorable unexpected events that fill us with envelopment and wonder, but that when it
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comes to repeated adverse events, what is desirable is that there be an institution
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that connects causes and effects in such a way that, for example, every
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time there is hunger, there is food, every time there is a disease,
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there is a health center, every time there is a house. Then
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I think it' s the miracle. Finally, it is the institutions,
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these instructions increasingly threatened by all kinds of bombs, some really and some other
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policies or even discursive, and I think they foundation by remembering the