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vino75 · 7 years

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Alto Adige, terra di grandi bianchi

Negli ultimi decenni i vini bianchi dell’Alto Adige sono saliti alla ribalta nazionale e internazionale, affermandosi come vere eccellenze in termini assoluti. Molte etichette hanno ricevuto premi e riconoscimenti dalle più importanti guide dei vini, creando valore per tutto il territorio. Un successo ancor più sorprendente, se pensiamo che l’Alto Adige rappresenta una delle zone vitivinicole più piccole d’Italia, con una superficie vitata di circa 5.000 ettari.

Pur essendo una regione piuttosto piccola, da un punto di vista pedoclimatico, non è un territorio omogeneo. E’ un mosaico di vigne molto sfaccettato per quanto riguarda esposizioni, altitudini, composizione dei suoli e microclima. La vite è coltivata tra i 200 e i 1.000 metri d’altitudine; si passa dalle zone più calde e soleggiate della Bassa Atesina, fino a salire verso la fredda Valle Isarco. Questa variabilità e complessità si è rivelata una grande ricchezza, che consente di coltivare ogni vitigno nelle aree più vocate, raggiungendo cosi i massimi livelli qualitativi.

Alto Adige: un mosaico di zone

Se per tutte le denominazioni è sempre fuorviante procedere per generalizzazioni, che rischiano spesso di rivelarsi imprecise e approssimative, ancor più il principio vale per l’Alto Adige. Non si può parlare di un solo Alto Adige, ma di diverse zone che presentano caratteristiche diverse una dall’altra.

La Bassa Atesina è la zona con il clima più temperato, che può ancora beneficiare delle dolci brezze del lago di Garda che risalgono verso nord. I vitigni bianchi più coltivati nell’area sono il gewürztraminer, il moscato giallo e nelle vigne più alte il müller-Thurgau. Oltre il 65% delle vigne coltivate nella Bassa Atesina è a bacca bianca.

L’Oltradige si estende nella zona del Lago di Caldaro. E’ un’area con esposizioni dolci e ben soleggiate, dove si coltivano con ottimi risultati anche uve a bacca rossa. Sui versanti più alti troviamo le vigne di uve bianche, come gewürztraminer, sauvignon blanc, pinot bianco e moscato giallo, che rappresentano circa il 60% della produzione.

La calda e soleggiata conca di Bolzano, caratterizzata da terreni alluvionali, è famosa soprattutto per i vini rossi. Le uve a bacca bianca sono solo il 35% del totale e i vitigni più coltivati sono il gewürztraminer e il pinot bianco. Tra Bolzano e Merano si estende la zone dell’alta Valle dell’Adige. Qui troviamo località molto famose come Terlano, Andriano e Nalles particolarmente vocate per i vini bianchi, che rappresentano oltre il 70% della produzione. Si coltivano pinot bianco, sauvignon blanc, chardonnay, riesling e müller-Thurgau, che grazie al clima fresco e ai terreni generati da antiche rocce di porfido, donano vini eleganti, minerali e longevi. L’area intorno a Merano è ben soleggiata, con estati calde, che favoriscono la coltivazione di vitigni a bacca rossa. Tuttavia non mancano i bianchi (45%), soprattutto sauvignon blanc e pinot bianco.

Salendo da Merano verso nord si arriva in Val Venosta, caratterizzata da un clima fresco e da terreni piuttosto poveri e sabbiosi, che conferiscono ai vini profili di grande finezza ed eleganza. E’ la zona famosa per i grandi riesling altoatesini.

Infine la Valle Isarco, che sale tra le montagne da Bolzano a Bressanone, è la zona vitivinicola più a nord. E’ il regno indiscusso dei grandi bianchi (90%) prodotti con vitigni che amano il clima freddo: sylvaner, kerner, riesling, grüner veltliner e müller-Thurgau. Una zona ancora giovane, ma molto vivace e ricca di vigneron di grandissimo talento.

Il panorama odierno dell’Alto Adige è di una regione a forte vocazione bianchista, tuttavia in passato non è sempre stato così. In molte zone la coltivazione dei vitigni a bacca bianca è una scoperta recente. Le aree più a sud, fino ad alcuni decenni fa, erano un grande vigneto di schiava, per una produzione di vini rossi di qualità piuttosto bassa. Grazie a un progressivo processo di cambiamento, orientato verso una viticoltura di qualità e a un lavoro di zonazione dei terreni, oggi la schiava è coltivata quasi esclusivamente nell’area di Santa Maddalena e Caldaro, mentre il resto del territorio è stato destinato ai vitigni a bacca bianca. Il clima soleggiato ma fresco e ventilato e la presenza di forti escursioni termiche tra il giorno e la notte, favoriscono la produzione di uve bianche dai profili aromatici intensi, fini ed eleganti. Attualmente oltre il 65% della produzione altoatesina è rappresentata da vini bianchi, con una percentuale in continua crescita di anno in anno. Grazie a questo vero e proprio rinascimento della cultura vitivinicola, il livello dei vini altoatesini ha raggiunto punte di vera eccellenza. Difficile proporre una selezione delle etichette più rappresentative della regione, ma cercheremo comunque di segnalare alcune bottiglie da provare assolutamente.

Cominciamo con il Gewürztraminer, vitigno aromatico molto amato e di grande successo, coltivato soprattutto nella zona di Termeno. Per chi ama vini intensi, ma di buona freschezza consigliamo l’Alto Adige Gewürztraminer della Cantina Cortaccia, l’Alto Adige Gewürztraminer Vigna Kastelaz di Elena Walch e l’Alto Adige Gewürztraminer Vigna Kolbenhof di Hofstatter. Chi preferisce vini di maggior concentrazione e ricchezza, può scegliere l’Alto Adige Gewürztraminer Brenntal Riserva della Cantina Cortaccia o l’Alto Adige Gewürztraminer Nussbaumer di Tramin.

Il Sauvignon Blanc si esprime in Alto Adige con vini freschi, aromatici e fini. Molto amato per i suoi profumi esuberanti, regala bottiglie molto interessanti: l’Alto Adige Sauvignon Lieben Aich di Manincor, l’Alto Adige Sauvignon Voglar di Peter Dipoli, l’Alto Adige Sauvignon Porphyr & Kalk di Ignaz Niedrist e l’Alto Adige Sauvignon di Franz Haas.

Sempre per restare in ambito di famosi vitigni francesi, qualche consiglio per gli amanti dello Chardonnay: l’Alto Adige Chardonnay Löwengang di Alois Lageder, l’Alto Adige Chardonnay Selection di Peter Zemmer, l’Alto Adige Chardonnay Kreuth della Cantina di Terlano.

Il Pinot Bianco è un vino aristocratico, troppo spesso sottovalutato rispetto ad altre varietà aromaticamente più espressive. In realtà è un vino di grande eleganza ed equilibrio, raffinato e longevo. Sono molte le etichette interessanti: l’Alto Adige Pinot Bianco Eichhorn di Manincor, l’Alto Adige Pino Bianco Sirmian di Nals Margreid, l’Alto Adige Pinot Bianco Berg di Ignaz Niedrist, l’Alto Adige Barthenau Vigna S. Michele di Hofstatter, l’Alto Adige Pinot Bianco Vorberg della Cantina di Terlano e l’Alto Adige Pinot Bianco Praesulis di Gumphof.

Sempre per restare nella famiglia dei Pinot, segnaliamo un altro grande vino. Dimenticatevi tutti i Pinot Grigio in commercio e assaggiate una vera eccellenza: il Valle Isarco Pinot Grigio di Köfererhof del grande “bianchista” Günther Kerschbaumer.

Il Riesling, nobile vitigno del nord, nelle zone più fresche della Val Venosta e Valle Isarco produce vini di grande fascino. Tra i molti segnaliamo: il Val Venosta Riesling di Falkenstein, il Val Venosta Riesling e il Val Venosta Riesling Windbichel di Castel Juval - Unterortl, il Valle Isarco Riesling di Taschlerhof, il Valle Isarco Riesling di Pacherhof, il Valle Isarco Riesling Praepositus dell’Abbazia di Novacella.

Tra i figliocci del Riesling ricordiamo l’Alto Adige Müller-Thurgau Feldmarschall Von Fenner di Tiefenbrunner.

Sempre per restare tra i vitigni che amano il freddo, segnaliamo qualche etichetta di Sylvaner, che in Valle Isarco ha trovato le migliori condizioni per regalare grandi vini, come il Valle Isarco Sylvaner di Garlider, il Valle lsarco Sylvaner Lahner di Taschlerhof, il Valle Isarco Sylvaner Sabiona della Cantina Produttori Valle Isarco, il Valle Isarco Sylvaner di Manni Nössing e il Valle Isarco Sylvaner di Köfererhof.

Altro vitigno tipico della Valle Isarco è il Kerner. Su tutti il Valle Isarco Kerner di Manni Nössing e a seguire: il Valle Isarco Kerner di Strasserhof, Valle Isarco Kerner Praepositus dell’Abbazia di Novacella e il Valle Isarco Kerner Sabiona della Cantina Produttori Valle Isarco.

Il Grüner Veltliner, il bianco più famoso e diffuso in Austria, in Valle Isarco offre vini eleganti e freschi, impreziositi da una delicata speziatura. Tra le bottiglie più interessanti segnaliamo: il Valle Isarco Grüner Veltliner di Kuenhof, il Valle Isarco Grüner Veltliner di Köfererhof, l’Alto Adige Grüner Veltliner Praepositus dell’Abbazia di Novacella e il Valle Isarco Grüner Veltliner di Strasserhof.

Infine, dopo tanti vini in purezza, chiudiamo con alcune interessanti Cuvée Bianche: l’Alto Adige Manna di Franz Haas, l’Alto Adige Sophie di Manincor, l’Alto Adige Bianco Abtei Muri di Muri-Gries, l’Alto Adige Nova Domus della Cantina di Terlano e il prestigioso Alto Adige Terlaner I Grand Cuvée della Cantina di Terlano.

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trinitiesblog · 7 years

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podcast 192 - Review of Sanders's The Deep Things of God - Part 1

Dr. Fred Sanders teaches in the Torrey Honors Institute at Biola University. His book The Deep Things of God: How the Trinity Changes Everything, has been recommended by some evangelical professors as a go-to book for evangelicals looking to deepen their understanding of “the” doctrine of the Trinity. In this episode, I start my two-part, in depth review of the book.

As I read it, the book could be summarized as the following letter:

Dear Evangelical Christian,

As you’re among the most spiritual of Christians, you already tacitly “know” everything you need to know about the Trinity. You’re as “Trinitarian” as you need to be. Congratulations! You can rest assured that the doctrine is as biblical as can be. Trust me – if you pick up the Bible, you’ll just see the Trinity everywhere in it. And you really don’t need to worry about any silly, distracting “logical” or “mathematical” difficulties, which wrongly presuppose that the Trinity is no more than a set of dry, abstract propositions, and not the very substance, size, shape, diameter, smell, texture, flavor, color, sheen, hypotenuse, center, circumference, substructure, glossy coating, chocolatey center, shine, and timbre of the Gospel. You just need to be reminded of how Trinitarian the gospel is, and how very Trinitarian your evangelical heritage is. Having been so reminded, you can again let any Trinitarian thoughts recede to the background of your mind, and you can carry on as before. Just try not to confuse together the “Persons” of the Trinity or slump down to some sort of sub-Trinitarian level of thinking. Keep in mind the differences between the Three, but remember that they’re the one God. If this doesn’t make sense to you, not to worry – C.S. Lewis has your back! God is one person, God is three persons – no problem. You see, claims which appear incoherent to us, may well seem coherent to God. There’s your defense, you beautiful Trinitarian, you! Celebrate your Trinitarian Evangelical heritage, and turn your thoughts often towards the Happy Land of the Trinity!

Love,

Fred

That’s the thrust of the book, but there’s a lot more to say about it. In this episode I discuss the book’s presuppositions, and a crucial distinction when it comes to clear thinking about the Trinity: the use of “Trinity” as a singular referring term, which goes hand in hand with thinking the Trinity to be the one God, vs. the earlier use of “Trinity” as a plural referring term, referring to the triad of God (aka “the Father”), his Son, and his Spirit (or spirit), which is compatible with unitarian and trinitarian theologies. I also discuss the book’s main thesis that the Trinity is the gospel (and vice-versa), and note some crucial scholarly information that Dr. Sanders seems to deliberately leave out.

Links for this episode:

The Deep Things of God: How the Trinity Changes Everything (2nd ed.)

Dr. Sanders’s website

Dr. Sanders’s blog Scriptorum Daily

What is the Trinity? (Amazon, other sellers)

podcast 124 – a challenge to “Jesus is God” apologists

podcast 126 – What is an evangelical? With Kermit Zarley

The evolution of my views on the Trinity

What is essential to the gospel according to Luke [in his book Acts]?

Isaac Watts, “A Solemn Address to the Deity“

podcast 174 – The First Sirmian creed (351)

podcast 173 – Eusebius of Caesarea

podcast 172 – The Creed of the Long Lines (344)

Channing vs. Stuart on the Trinity and the Incarnation

John 17:1-3

1 Corinthians 8:4-6

Ephesians 1:3-14

John 20:17

Thomas McCall’s Which Trinity? Whose Monotheism?

podcast 27 – Interview with Dr. William Hasker about his Metaphysics and the Tripersonal God – Part 1

“Trinity” in The Stanford Encyclopedia of Philosophy, in The Internet Encyclopedia of Philosophy, and in The Routledge Encyclopedia of Philosophy.

James Anderson’s Paradox in Christian Theology

Robert Letham’s The Holy Trinity: In Scripture, History, Theology, and Worship

How Trinity theories conflict with the New Testament

podcast 146 – Jesus as an Exemplar of Faith in the New Testament

podcast 189 – The unfinished business of the Reformation

21st Century Reformation

This week’s thinking music is “Rotisserie Graveyard” by Doctor Turtle.

http://trinities.org/blog/podcast-192-review-of-sanderss-the-deep-things-of-god-part-1/

#Bible #Books #Complaints #History #Philosophy #Podcast #Theologians #Theories #Unitarianism

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trinitiesblog · 7 years

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podcast 190 - What is the Trinity? A triad of book reviews

Curious Christians rightly ask: what is the Trinity? This question is especially pressing for Protestants. We (it is hoped) base our theology on scripture, and yet when we look in the Bible, there is no passage which clearly lays out this idea that God is three “Persons” in one “substance.” In this episode I review three Protestant treatments.

Reader beware! I point out that the ones by Dr. Sproul and Dr. Wells suffer from some important historical inaccuracies, especially about the content and purpose of the famous 325 creed composed at Nicea.

More importantly, the two clash on what the Trinity doctrine really means. Dr. Sproul seems to say that the Trinity is one divine self with three “personae” (personalities), but later seems to say that we really can’t understand what God is three of. Dr. Wells asserts what I call a “three self” Trinity theory, on which each “Person” of the Trinity is a self. He’s not able to say, though, how this differs from tritheism! Instead he assures us that we don’t need to worry about that… for a surprising reason!

The first two books make what seem to me to be half-hearted attempts to derive a doctrine of a triune God from the Bible. (Full-hearted one here.) I don’t try this, but discuss some problems such arguments face. My book drops the pretense that the historical creeds express any one standard theology. My book tries to get the history right, and then explores how the 4th c. creed-makers must have understood the claim that the Father and Son are homousion, “same essence” or “same substance.” I also explain different Christian views on what the “Persons” are supposed to be, and relate this to the question, what sort of being should a Christian say God is. Is the one God a great, unique self, a group of divine selves, or a something-we-know-not-what? And what or who does scripture teach the one God to be? I also investigate what it means to say that the Trinity is a “mystery.” My book is a roadmap of the landscape, to help you navigate through this issue.

What is the Trinity? A triad of books reviewed!

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Links for this episode:

Dr. R.C. Sproul home page

What is the Trinity? by Dr. R.C. Sproul

Dr. David F. Wells home page

What is the Trinity? by Dr. David Wells

Dr. Dale Tuggy home page

What is the Trinity by Dr. Dale Tuggy

what-is-the-trinity.com

Restitutio podcast Interview 24: What Is the Trinity with Dale Tuggy

The Standard Opening Move

podcast 164 – On Counting Gods

Tuggy 2016, “On Counting Gods”

podcast 97 – Dr. Michael Heiser on The Unseen Realm

Gregory Boyd, God at War: The Bible & Spiritual Conflict

Psalm 110:1; John 10:30; Genesis 1:26-27; Genesis 3:22-23

“I and the Father are one.” (John 10:30) Commentary by Pastors Sean Finnegan and J. Dan Gill

Jesus was not a Trinitarian by Sir Anthony Buzzard

Herbert W. Bateman, “The Use of Psalm 110:1 in the New Testament“

Robert M. Bowman, Jr. “The Biblical Basis of the Doctrine of the Trinity: An Outline Study“

podcast 31 – Dr. William Hasker on the “Arian” Controversy

podcast 30 – The Council of Nicea

podcast 29 – Arius

Rowan Williams, Arius: Heresy and Tradition

podcast 177 – The Second Sirmian Creed (357)

podcast 176 – Photinus of Sirmium

podcast 175 – Marcellus of Ancyra

podcast 174 – The First Sirmian creed (351)

podcast 173 – Eusebius of Caesarea

podcast 172 – The Creed of the Long Lines (344)

podcast 171 – Assessing Athanasius and his Arguments

podcast 170 – Athanasius’s On the Nicene Council – Part 2

podcast 169 – Athanasius’s On the Nicene Council – Part 1

podcast 142 – Dr. R.T. Mullins on the coherence of “classical” theism

podcast 141 – Dr. R.T. Mullins – Is God timeless?

podcast 108 – Dr. Robert M. Bowman Jr. on triadic New Testament passages – part 2

podcast 107 – Dr. Robert M. Bowman Jr. on triadic New Testament passages – part 1

podcast 16 – How is Jesus “the one Lord”?

podcast 15 – Are Paul’s “one God” and “one Lord” one and the same?

podcast 14 – One God, One Lord, Two Interpretations

This week’s thinking music is “Brooks” by Kai Engel.

http://trinities.org/blog/podcast-190-what-is-the-trinity-a-triad-of-book-reviews/

#Books #Complaints #History #Podcast #Protestant

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trinitiesblog · 7 years

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podcast 177 - The Second Sirmian Creed (357)

In this episode we first hear about the years between 351 and 357, including some now obscure councils, the interesting case of bishop of Ossius of Cordova, the religious policy of emperor Constantius II, and his struggles with Athanasius. We then hear the creed from the second council at Sirmium, and why it was labelled as “blasphemy” by some Nicenes. Often derided even today as “Arian,” it did not assert or defend any of the distinctive theses of Arius which had been condemned by many councils dating back to 325. But it was strongly in the two-hypostasis (two being) school of thought when it came to God and his Logos.

This creed is what scholars now call “subordinationist;” for them, the one God is the Father, and the Logos is a lesser, divine being. They quoted Jesus, viewed as the mouthpiece of the Logos, as saying “The Father is greater than I.” The Incarnate Logos differed, in their view from God in being visible, passible, mortal. Nonetheless, they call him “God from God,” referring to his (in their view mysterious, impenetrable) eternal generation by God. Still, they forbid ousia-terms as unscriptural; it is yet another council objecting to the new language introduced by Constantine’s 325 council.

At the end of the episode, I give a couple of important announcements.

Links for this episode:

Early Christian Councils @ Fourth Century Christianity

Ossius of Cordova

Hanson, The Search for the Christian Doctrine of God

Athanasius, Apologia de Fuga

Hilary of Poitiers

Isaiah 53:8; John 14:28.

10 steps towards getting less confused about the Trinity – #8 – trinity vs. Trinity

This week’s thinking music is “Simplify“ by Little Glass Men.

http://trinities.org/blog/podcast-177-the-second-sirmian-creed-357/

#Bible #Books #Christology #Creeds #Heresy &038; Orthodoxy #History #Incarnation #Podcast

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trinitiesblog · 7 years

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podcast 176 - Photinus of Sirmium

Is the Messiah a “mere man”? Photinus of Sirmium was a bishop c. 343-357 who held that the one God is the Father, and that the man Jesus is his unique Son and Messiah. He did not believe that Jesus always existed, or that he was involved in the creation of the cosmos. Although he was a student of Marcellus of Ancyra, his views seem to have been those of present-day biblical unitarians. How can he have disagreed with both one-hypostasis and two-hypostasis theologies of this era? Didn’t he read the gospel according to John? Surviving reports suggest that he focused on it! In this episode we’ll hear about his life and works, his christology, the charge of “adoptionism” and other ancient objections to his views, his fate at the hands of the bishops, and what seem to have been some of his favorite biblical texts.

Thanks to my friend John for again being our voice of the apostle John!

Links for this episode:

podcast 172 – The Creed of the Long Lines (344), podcast 174 – The First Sirmian creed (351), podcast 175 – Marcellus of Ancyra

Nathaniel Lardner, Lardner on the Trinity.

Lydia Agnew Speller, “New light on the Photinians: the evidence of Ambrosiaster,” Journal of Theological Studies 34:1 (April 1983): 99-113; D.H. Williams, “Monarchianism and Photinus as the Persistent Heretical Face of the Fourth Century,” Harvard Theological Review 99 (2006), 187-206.

Augustine of Hippo, Confessions

podcast 61 – Dr. Dustin Smith on preexistence in ancient Jewish thought, podcast 62 – Dr. Dustin Smith on the preexistence of Jesus in the gospel of John, podcast 66 – Before Abraham was… what?

Isaiah 44:6-8; Luke 1:26-35; John 1:1-14, 2; John 2:18-22; John 3:31-36; John 8:58; John 16:25-30; John 17:1-5, Acts 2:36; 1 Corinthians 15:39-57; 1 Timothy 2:5.

This week’s thinking music is “Procreation” by Little Glass Men.

http://trinities.org/blog/podcast-176-photinus-of-sirmium/

#Bible #Christology #Heresy &038; Orthodoxy #Holy Spirit #Monotheism #Podcast #Unitarianism

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trinitiesblog · 7 years

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podcast 174 - The First Sirmian creed (351)

In the reign of Constantius II yet another council offered language to replace Nicea, and again to condemn Photinus his teacher Marcellus.

At 351 in Sirmium, an eastern council pronounced curses on

the condemned views ascribed to Arius

other what we can call “extreme subordinationist” views

all claims and exegesis perceived as “monarchian,” and

some claims which the Nicene creed might be thought to reply.

Yet this creed too is subordinationist; that’s how it preserves monotheism, following earlier catholic traditions.

In this episode I explain the context of Constantius’s reign, discuss the debate at this council involving Photinus, present the “anathemas” that this council added to the recycled creed, and focus on how it secures monotheism. I contrast their method with that of the Nicene bishop Hilary of St. Poitiers (c. 310 – c. 367), one of our sources for this creed. I then trace back this insistence on the language of “one God” to Origen (c. 186-255), and find it in triadic form in Apollinarus of Laodicea (c. 315-392). I suggest that this is a key step in the evolution of catholic tradition from unitarian to trinitarian theology.

Links for this episode:

the ancient city of Sirmium

podcast 114 – the recycled creed (342-359)

Athanasius’s account of this meeting and creed, De Synodis section 27

Constantine

Constantius II (r. 337-61)

his territory was initially the light blue part on the right – then after a few years, all four areas (the united empire)

Roger Olson, The Story of Christian Theology

Hilary of Poitiers

his discussion of this creed and its anathemas in his De Synodis, aka On the Councils, or, The Faith of the Easterns, sections 38ff.

podcast 18 – Lewis vs. Rogers 2 – rebuttals

relative identity Trinity theories

Origen: Treatise on the Passover and Dialogue with Heraclides and his Fellow Bishops on the Father, the Son, and the Soul

Apollinaris of Laodicea and his quoted fragments

This week’s thinking music is “Watching from Red Hill” by Artofescapism.

http://trinities.org/blog/podcast-174-the-first-sirmian-creed-351/

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