November 25, 2014, Tuesday — Pope Speaks to Europe: Two Texts Today, And a Third from October 3…

“I would like, as a pastor, to offer a message of hope.” —Pope Francis, today in Strasbourg, France, speaking to the European Parliament (1st talk)

“This is perhaps among the most baffling paradoxes for a narrowly scientific mentality: in order to progress towards the future we need the past, we need profound roots.” —Pope Francis, today in Strasbourg, speaking to the Council of Europe (2nd talk)

“The history of Europe might lead us to think somewhat naïvely of the continent as bipolar, or at most tripolar (as in the ancient conception of Rome-Byzantium-Moscow), and thus to interpret the present and to look to the future on the basis of this schema, which is a simplification born of pretentions to power. But this is not the case today, and we can legitimately speak of a ‘multipolar’ Europe.”— Ibid., (2nd talk)

“To mama Europe — or grandma Europe, or wounded Europe — only Jesus Christ can speak a word of salvation today. Only he can open a door of escape.” —Pope Francis, speaking to the European bishops on October 3, in a tak that was released yesterday by Vatican correspondent Sadro Magister, based on a trancription of the talk by one of those present (3rd talk)

Pope Francis gave two major addresses today in Strabourg, France, during the briefest visit of his pontificate outside of Italy, just about four hours.

Francis lamented that Europe seems to have “grow old.”

He said, in his first address: “In many quarters we encounter a general impression of weariness and aging, of a Europe which is now a ‘grandmother,’ no longer fertile and vibrant. As a result, the great ideas which once inspired Europe seem to have lost their attraction, only to be replaced by the bureaucratic technicalities of its institutions.”

(Note that Francis makes a respectful nod toward Russia, with his reference to an old concept of European cultural, religious and political leadership passing from Rome, to Byantium, to Moscow.)

The two addresses, both reproduced below in their entirety, were thoughtful, but still, they lacked a bit of that “personal touch” which has become Francis’ trademark — speaking off the cuff, from the heart.

However, in this context, just yesterday, the Italian journalist Sandro Magister published the text of another talk, a third talk, by the Pope about Europe, which he delivered on October 3, less than two months ago, to the plenary asembly of the Catholic bishops’ conferences of Europe meeting in Rome.

On that occasion, Pope Francis was so struck by an excellent talk given by the President of the European Bishops, Cardinal Peter Erdo of Budapest, Hungary, which set forth eloquently the plight of Europe’s elderly and young (who are finding it extremely difficult to find jobs), that he set aside his prepared talk, and delivered a talk “off the cuff” which is very powerful — more powerful, indeed, than his official prepared talk, and also more powerful than the two talks he delivered today.

So, here below, are the three talks: the two delivered today in Strasbourg, and the two versions, prepared and unprepared, of the third talk, given in Rome on October 3.

If you only have time to read one of the talks — and they are long — then please go directly to the unscripted text of the third talk, from October 3, toward the end of this email.
Here was the Pope’s schedule today (as I write, he is still in the air from Strasbourg to Rome):

Tuesday 25 November 2014

7:55 — Departure from Rome’s Fiumicino airport for Strasbourg
10:00 — Arrival at the International Airport of Strasbourg/Entzheim, Private welcome
10:35 — Visit at the European Parliament
12:05 — Visit at the Council of Europe
13:50 — Departure from Strasbourg for Rome Ciampino airport
15:50 — Arrival at Rome Ciampino airport

(Talk 1)

STRASBOURG, France — Visit at the European Parliament

Address of the Holy Father Pope Francis

By Pope Francis

Mr President and Vice Presidents,
Members of the European Parliament,
All associated with the work of this Institution, Dear Friends,

I thank you for inviting me to address this institution which is fundamental to the life of the European Union, and for giving me this opportunity to speak, through you, to the more than five-hundred million citizens whom you represent in the twenty-eight Member States. I am especially grateful to you, Mr President, for your warm words of welcome in the name of the entire assembly.
My visit comes more than a quarter of a century after that of Pope John Paul II. Since then, much has changed throughout Europe and the world as a whole. The opposing blocs which then divided the continent in two no longer exist, and gradually the hope is being realized that “Europe, endowed with sovereign and free institutions, will one day reach the full dimensions that geography, and even more, history have given it”.1

As the European Union has expanded, the world itself has become more complex and ever changing; increasingly interconnected and global, it has, as a consequence, become less and less “Eurocentric”. Despite a larger and stronger Union, Europe seems to give the impression of being somewhat elderly and haggard, feeling less and less a protagonist in a world which frequently regards it with aloofness, mistrust and even, at times, suspicion.

In addressing you today, I would like, as a pastor, to offer a message of hope and encouragement to all the citizens of Europe.

It is a message of hope, based on the confidence that our problems can become powerful forces for unity in working to overcome all those fears which Europe – together with the entire world – is presently experiencing. It is a message of hope in the Lord, who turns evil into good and death into life.

It is a message of encouragement to return to the firm conviction of the founders of the European Union, who envisioned a future based on the capacity to work together in bridging divisions and in fostering peace and fellowship between all the peoples of this continent. At the heart of this ambitious political project was confidence in man, not so much as a citizen or an economic agent, but in man, in men and women as persons endowed with transcendent dignity.

I feel bound to stress the close bond between these two words: “dignity” and “transcendent”.

“Dignity” was the pivotal concept in the process of rebuilding which followed the Second World War. Our recent past has been marked by the concern to protect human dignity, in constrast to the manifold instances of violence and discrimination which, even in Europe, took place in the course of the centuries. Recognition of the importance of human rights came about as the result of a lengthy process, entailing much suffering and sacrifice, which helped shape an awareness of the unique worth of each individual human person. This awareness was grounded not only in historical events, but above all in European thought, characterized as it is by an enriching encounter whose “distant springs are many, coming from Greece and Rome, from Celtic, Germanic and Slavic sources, and from Christianity which profoundly shaped them”,2 thus forging the very concept of the “person”.

Today, the promotion of human rights is central to the commitment of the European Union to advance the dignity of the person, both within the Union and in its relations with other countries. This is an important and praiseworthy commitment, since there are still too many situations in which human beings are treated as objects whose conception, configuration and utility can be programmed, and who can then be discarded when no longer useful, due to weakness, illness or old age.

In the end, what kind of dignity is there without the possibility of freely expressing one’s thought or professing one’s religious faith? What dignity can there be without a clear juridical framework which limits the rule of force and enables the rule of law to prevail over the power of tyranny? What dignity can men and women ever enjoy if they are subjected to all types of discrimination? What dignity can a person ever hope to find when he or she lacks food and the bare essentials for survival and, worse yet, when they lack the work which confers dignity?

Promoting the dignity of the person means recognizing that he or she possesses inalienable rights which no one may take away arbitrarily, much less for the sake of economic interests.

At the same time, however, care must be taken not to fall into certain errors which can arise from a misunderstanding of the concept of human rights and from its misuse. Today there is a tendency to claim ever broader individual rights; underlying this is a conception of the human person as detached from all social and anthropological contexts, as if the person were a “monad” (μονάς), increasingly unconcerned with other surrounding “monads”. The equally essential and complementary concept of duty no longer seems to be linked to such a concept of rights. As a result, the rights of the individual are upheld, without regard for the fact that each human being is part of a social context wherein his or her rights and duties are bound up with those of others and with the common good of society itself.

I believe, therefore, that it is vital to develop a culture of human rights which wisely links the individual, or better, the personal aspect, to that of the common good, of the “all of us” made up of individuals, families and intermediate groups who together constitute society.3 In fact, unless the rights of each individual are harmoniously ordered to the greater good, those rights will end up being considered limitless and consequently will become a source of conflicts and violence.

To speak of transcendent human dignity thus means appealing to human nature, to our innate capacity to distinguish good from evil, to that “compass” deep within our hearts, which God has impressed upon all creation.4 Above all, it means regarding human beings not as absolutes, but as beings in relation.

In my view, one of the most common diseases in Europe today is the loneliness typical of those who have no connection with others. This is especially true of the elderly, who are often abandoned to their fate, and also in the young who lack clear points of reference and opportunities for the future. It is also seen in the many poor who dwell in our cities and in the disorientation of immigrants who came here seeking a better future.

This loneliness has become more acute as a result of the economic crisis, whose effects continue to have tragic consequences for the life of society. In recent years, as the European Union has expanded, there has been growing mistrust on the part of citizens towards institutions considered to be aloof, engaged in laying down rules perceived as insensitive to individual peoples, if not downright harmful. In many quarters we encounter a general impression of weariness and aging, of a Europe which is now a “grandmother”, no longer fertile and vibrant. As a result, the great ideas which once inspired Europe seem to have lost their attraction, only to be replaced by the bureaucratic technicalities of its institutions.

Together with this, we encounter certain rather selfish lifestyles, marked by an opulence which is no longer sustainable and frequently indifferent to the world around us, and especially to the poorest of the poor. To our dismay we see technical and economic questions dominating political debate, to the detriment of genuine concern for human beings.5

Men and women risk being reduced to mere cogs in a machine that treats them as items of consumption to be exploited, with the result that – as is so tragically apparent – whenever a human life no longer proves useful for that machine, it is discarded with few qualms, as in the case of the terminally ill, the elderly who are abandoned and uncared for, and children who are killed in the womb.
This is the great mistake made “when technology is allowed to take over”;6 the result is a confusion between ends and means”.7

It is the inevitable consequence of a “throwaway culture” and an uncontrolled consumerism.

Upholding the dignity of the person means instead acknowledging the value of human life, which is freely given us and hence cannot be an object of trade or commerce. As members of this Parliament, you are called to a great mission which may at times seem an impossible one: to tend to the needs of individuals and peoples. To tend to those in need takes strength and tenderness, effort and generosity in the midst of a functionalistic and privatized mindset which inexorably leads to a “throwaway culture”. To care for individuals and peoples in need means protecting memory and hope; it means taking responsibility for the present with its situations of utter marginalization and anguish, and being capable of bestowing dignity upon it.8

How, then, can hope in the future be restored, so that, beginning with the younger generation, there can be a rediscovery of that confidence needed to pursue the great ideal of a united and peaceful Europe, a Europe which is creative and resourceful, respectful of rights and conscious of its duties?

To answer this question, allow me to use an image. One of the most celebrated frescoes of Raphael is found in the Vatican and depicts the so-called “School of Athens”. Plato and Aristotle are in the centre. Plato’s finger is pointed upward, to the world of ideas, to the sky, to heaven as we might say. Aristotle holds his hand out before him, towards the viewer, towards the world, concrete reality.

This strikes me as a very apt image of Europe and her history, made up of the constant interplay between heaven and earth, where the sky suggests that openness to the transcendent – to God – which has always distinguished the peoples of Europe, while the earth represents Europe’s practical and concrete ability to confront situations and problems.

The future of Europe depends on the recovery of the vital connection between these two elements. A Europe which is no longer open to the transcendent dimension of life is a Europe which risks slowly losing its own soul and that “humanistic spirit” which it still loves and defends.

Taking as a starting point this opening to the transcendent, I would like to reaffirm the centrality of the human person, which otherwise is at the mercy of the whims and the powers of the moment. I consider to be fundamental not only the legacy that Christianity has offered in the past to the social and cultural formation of the continent, but above all the contribution which it desires to offer today, and in the future, to Europe’s growth.

This contribution does not represent a threat to the secularity of states or to the independence of the institutions of the European Union, but rather an enrichment. This is clear from the ideals which shaped Europe from the beginning, such as peace, subsidiarity and reciprocal solidarity, and a humanism centred on respect for the dignity of the human person.

I wish, then, to reiterate the readiness of the Holy See and the Catholic Church, through the Commission of the Bishops’ Conferences of Europe (COMECE), to engage in meaningful, open and transparent dialogue with the institutions of the European Union. I am likewise convinced that a Europe which is capable of appreciating its religious roots and of grasping their fruitfulness and potential, will be all the more immune to the many forms of extremism spreading in the world today, not least as a result of the great vacuum of ideals which we are currently witnessing in the West, since “it is precisely man’s forgetfulness of God, and his failure to give him glory, which gives rise to violence”.9

Here I cannot fail to recall the many instances of injustice and persecution which daily afflict religious minorities, and Christians in particular, in various parts of our world. Communities and individuals today find themselves subjected to barbaric acts of violence: they are evicted from their homes and native lands, sold as slaves, killed, beheaded, crucified or burned alive, under the shameful and complicit silence of so many.

The motto of the European Union is United in Diversity. Unity, however, does not mean uniformity of political, economic and cultural life, or ways of thinking. Indeed, all authentic unity draws from the rich diversities which make it up: in this sense it is like a family, which is all the more united when each of its members is free to be fully himself or herself.

I consider Europe as a family of peoples who will sense the closeness of the institutions of the Union when these latter are able wisely to combine the desired ideal of unity with the diversity proper to each people, cherishing particular traditions, acknowledging its past history and its roots, liberated from so many manipulations and phobias. Affirming the centrality of the human person means, above all, allowing all to express freely their individuality and their creativity, both as individuals and as peoples.

At the same time, the specific features of each one represent an authentic richness to the degree that they are placed at the service of all. The proper configuration of the European Union must always be respected, based as it is on the principles of solidarity and subsidiarity, so that mutual assistance can prevail and progress can be made on the basis of mutual trust.

Ladies and Gentlemen, Members of the European Parliament, within this dynamic of unity and particularity, yours is the responsibility of keeping democracy alive for the peoples of Europe. It is no secret that a conception of unity seen as uniformity strikes at the vitality of the democratic system, weakening the rich, fruitful and constructive interplay of organizations and political parties.

This leads to the risk of living in a world of ideas, of mere words, of images, of sophistry… and to end up confusing the reality of democracy with a new political nominalism.

Keeping democracy alive in Europe requires avoiding the many globalizing tendencies to dilute reality: namely, angelic forms of purity, dictatorships of relativism, brands of ahistorical fundamentalism, ethical systems lacking kindness, and intellectual discourse bereft of wisdom10.

Keeping democracies alive is a challenge in the present historic moment. The true strength of our democracies – understood as expressions of the political will of the people – must not be allowed to collapse under the pressure of multinational interests which are not universal, which weaken them and turn them into uniform systems of economic power at the service of unseen empires. This is one of the challenges which history sets before you today.

To give Europe hope means more than simply acknowledging the centrality of the human person; it also implies nurturing the gifts of each man and woman. It means investing in individuals and in those settings in which their talents are shaped and flourish.

The first area surely is that of education, beginning with the family, the fundamental cell and most precious element of any society. The family, united, fruitful and indissoluble, possesses the elements fundamental for fostering hope in the future. Without this solid basis, the future ends up being built on sand, with dire social consequences. Then too, stressing the importance of the family not only helps to give direction and hope to new generations, but also to many of our elderly, who are often forced to live alone and are effectively abandoned because there is no longer the warmth of a family hearth able to accompany and support them.

Alongside the family, there are the various educational institutes: schools and universities. Education cannot be limited to providing technical expertise alone. Rather, it should encourage the more complex process of assisting the human person to grow in his or her totality. Young people today are asking for a suitable and complete education which can enable them to look to the future with hope instead of disenchantment. There is so much creative potential in Europe in the various fields of scientific research, some of which have yet to be fully explored. We need only think, for example, of alternative sources of energy, the development of which will assist in the protection of the environment.

Europe has always been in the vanguard of efforts to promote ecology. Our earth needs constant concern and attention. Each of us has a personal responsibility to care for creation, this precious gift which God has entrusted to us. This means, on the one hand, that nature is at our disposal, to enjoy and use properly. Yet it also means that we are not its masters. Stewards, but not masters. We need to love and respect nature, but “instead we are often guided by the pride of dominating, possessing, manipulating, exploiting; we do not ‘preserve’ the earth, we do not respect it, we do not consider it as a freely-given gift to look after”.11

Respect for the environment, however, means more than not destroying it; it also means using it for good purposes. I am thinking above all of the agricultural sector, which provides sustenance and nourishment to our human
family. It is intolerable that millions of people around the world are dying of hunger while tons of food are discarded each day from our tables.

Respect for nature also calls for recognizing that man himself is a fundamental part of it. Along with an environmental ecology, there is also need of that human ecology which consists in respect for the person, which I have wanted to emphasize in addressing you today.

The second area in which people’s talents flourish is labour. The time has come to promote policies which create employment, but above all there is a need to restore dignity to labour by ensuring proper working conditions. This implies, on the one hand, finding new ways of joining market flexibility with the need for stability and security on the part of workers; these are indispensable for their human development. It also implies favouring a suitable social context geared not to the exploitation of persons, but to ensuring, precisely through labour, their ability to create a family and educate their children.

Likewise, there needs to be a united response to the question of migration. We cannot allow the Mediterranean to become a vast cemetery! The boats landing daily on the shores of Europe are filled with men and women who need acceptance and assistance.

The absence of mutual support within the European Union runs the risk of encouraging particularistic solutions to the problem, solutions which fail to take into account the human dignity of immigrants, and thus contribute to slave labour and continuing social tensions.

Europe will be able to confront the problems associated with immigration only if it is capable of clearly asserting its own cultural identity and enacting adequate legislation to protect the rights of European citizens and to ensure the acceptance of immigrants. Only if it is capable of adopting fair, courageous and realistic policies which can assist the countries of origin in their own social and political development and in their efforts to resolve internal conflicts – the principal cause of this phenomenon – rather than adopting policies motivated by self-interest, which increase and feed such conflicts. We need to take action against the causes and not only the effects.

Mr President, Your Excellencies, Ladies and Gentlemen,

Awareness of one’s own identity is also necessary for entering into a positive dialogue with the States which have asked to become part of the Union in the future. I am thinking especially of those in the Balkans, for which membership in the European Union could be a response to the desire for peace in a region which has suffered greatly from past conflicts. Awareness of one’s own identity is also indispensable for relations with other neighbouring countries, particularly with those bordering the Mediterranean, many of which suffer from internal conflicts, the pressure of religious fundamentalism and the reality of global terrorism.

Upon you, as legislators, it is incumbent to protect and nurture Europe’s identity, so that its citizens can experience renewed confidence in the institutions of the Union and in its underlying project of peace and friendship. Knowing that “the more the power of men and women increases, the greater is individual and collective responsibility”,12 I encourage you to work to make Europe rediscover the best of itself.

An anonymous second-century author wrote that “Christians are to the world what the soul is to the body”.13 The function of the soul is to support the body, to be its conscience and its historical memory. A two-thousand-year-old history links Europe and Christianity. It is a history not free of conflicts and errors, but one constantly driven by the desire to work for the good of all. We see this in the beauty of our cities, and even more in the beauty of the many works of charity and constructive cooperation throughout this continent.

This history, in large part, must still be written. It is our present and our future. It is our identity. Europe urgently needs to recover its true features in order to grow, as its founders intended, in peace and harmony, since it is not yet free of conflicts.

Dear Members of the European Parliament, the time has come to work together in building a Europe which revolves not around the economy, but around the sacredness of the human person, around inalienable values. In building a Europe which courageously embraces its past and confidently looks to its future in order fully to experience the hope of its present. The time has come for us to abandon the idea of a Europe which is fearful and self-absorbed, in order to revive and encourage a Europe of leadership, a repository of science, art, music, human values and faith as well. A Europe which contemplates the heavens and pursues lofty ideals. A Europe which cares for, defends and protects man, every man and woman. A Europe which bestrides the earth surely and securely, a precious point of reference for all humanity!

Thank you!

________________
Footnotes
1 JOHN PAUL II, Address to the European Parliament (11 October 1988), 5.

2 JOHN PAUL II, Address to the Parliamentary Assembly of the Council of Europe (8 October 1988), 3.

3 Cf. BENEDICT XVI, Caritas in Veritate, 7; SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 26.
4 Cf. Compendium of the Social Doctrine of the Church, 37.

5 Cf. Evangelii Gaudium, 55.

6 BENEDICT XVI, Caritas in V eritate, 71.

7 Ibid.

8 Cf. Evangelii Gaudium, 209.

9 BENEDICT XVI, Address to the Members of the Diplomatic Corps, 7 January 2013.

10 Evangelii Gaudium, 231.

11 FRANCIS, General Audience, 5 June 2013.
12 Cf. SECOND VATICAN COUNCIL, Gaudium et Spes, 34.

13 Cf. Letter to Diognetus, 6.

(Talk 2)

Pope Francis’ Address to the Council of Europe

Mr Secretary General,
Madame President
Your Excellencies,
Ladies and Gentlemen,

I am happy to address this solemn session which brings together a significant representation of the Parliamentary Assembly of the Council of Europe, representatives of member States, the Judges of the European Court of Human Rights as well as the members of the various institutions which make up the Council of Europe. Practically all of Europe is present in this hall, with its peoples, its languages, its cultural and religious expressions, all of which constitute the richness of this continent. I am especially grateful to the Secretary General of the Council of Europe, Mr Thorbjørn Jagland, for his gracious invitation and for his kind words of welcome. I greet Madame Anne Brasseur, President of the Parliamentary Assembly. To all of you I offer my heartfelt thanks for your work and for your contribution to peace in Europe through the promotion of democracy, human rights and the rule of law.

This year the Council of Europe celebrates its sixty-fifth anniversary. It was the intention of its founders that the Council would respond to a yearning for unity which, from antiquity, has characterized the life of the continent. Frequently, however, in the course of the centuries, the pretension to power has led to the dominance of particularist movements. We need but consider the fact that, ten years before the Treaty instituting the Council of Europe was signed in London (5 May 1949), there broke out the most lethal and destructive conflict in the memory of these lands. The divisions it created long continued, as the so-called Iron Curtain split the continent into two, from the Baltic Sea to the Gulf of Trieste. The dream of the founders was to rebuild Europe in a spirit of mutual service which today too, in a world more prone to make demands than to serve, must be the cornerstone of the Council of Europe’s mission on behalf of peace, freedom and human dignity.

The royal road to peace – and to avoiding a repetition of what occurred in the two World Wars of the last century – is to see others not as enemies to be opposed but as brothers and sisters to be embraced. This entails an ongoing process which may never be considered fully completed. This is precisely what the founders grasped. They understood that peace was a good which must continually be attained, one which calls for constant vigilance. They realized that wars arise from the effort to occupy spaces, to crystallize processes and to attempt to halt them. Instead, the founders sought peace, which can be achieved only when we are constantly open to initiating processes and carrying them forward.

Consequently, the founders voiced their desire to advance slowly but surely with the passage of time, since is it is precisely time which governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return. Building peace calls for giving priority to actions which generate new processes in society and engage other persons and groups, who can then develop them to the point where they bear fruit in significant historical events(1).

That is why the founders established this body as a permanent institution.

Pope Paul VI, several years later, had occasion to observe that “the institutions which in the juridical order and in international society have the task and merit of proclaiming and preserving peace, will attain their lofty goal only if they remain continually active, if they are capable of creating peace, making peace, at every moment”(2).

What is called for is a constant work of humanization, for “it is not enough to contain wars, to suspend conflicts… An imposed peace, a utilitarian and provisional peace, is not enough. Progress must be made towards a peace which is loved, free and fraternal, founded, that is, on a reconciliation of hearts”3; in other words, to encourage processes calmly, yet with clear convictions and tenacity.

Achieving the good of peace first calls for educating to peace, banishing a culture of conflict aimed at fear of others, marginalizing those who think or live differently than ourselves. It is true that conflict cannot be ignored or concealed; it has to be faced. But if it paralyzes us, we lose perspective, our horizons shrink and we grasp only a part of reality. When we fail to move forward in a situation of conflict, we lose our sense of the profound unity of reality(4), we halt history and we become enmeshed in useless disputes.

Tragically, peace continues all too often to be violated. This is the case in so many parts of the world where conflicts of various sorts continue to fester. It is also the case here in Europe, where tensions continue to exist. How great a toll of suffering and death is still being exacted on this continent, which yearns for peace yet so easily falls back into the temptations of the past! That is why the efforts of the Council of Europe to seek a political solution to current crises is so significant and encouraging.

Yet peace is also put to the test by other forms of conflict, such as religious and international terrorism, which displays deep disdain for human life and indiscriminately reaps innocent victims. This phenomenon is unfortunately bankrolled by a frequently unchecked traffic in weapons. The Church is convinced that “the arms race is one of the greatest curses on the human race and the harm it inflicts on the poor is more than can be endured”(5).

Peace is also violated by trafficking in human beings, the new slavery of our age, which turns persons into merchandise for trade and deprives its victims of all dignity. Not infrequently we see how interconnected these phenomena are. The Council of Europe, through its Committees and Expert Groups, has an important and significant role to play in combating these forms of inhumanity.

This being said, peace is not merely the absence of war, conflicts and tensions. In the Christian vision, peace is at once a gift of God and the fruit of free and reasonable human acts aimed at pursuing the common good in truth and love. “This rational and moral order is based on a conscientious decision by men and women to seek harmony in their mutual relationships, with respect for justice for everyone”(6).

How then do we pursue the ambitious goal of peace?

The path chosen by the Council of Europe is above all that of promoting human rights, together with the growth of democracy and the rule of law. This is a particularly valuable undertaking, with significant ethical and social implications, since the development of our societies and their peaceful future coexistence depends on a correct understanding of these terms and constant reflection on them. This reflection is one of the great contributions which Europe has offered, and continues to offer, to the entire world.

In your presence today, then, I feel obliged to stress the importance of Europe’s continuing responsibility to contribute to the cultural development of humanity.

I would like to do so by using an image drawn from a twentieth-century Italian poet, Clemente Rebora. In one of his poems(7), Rebora describes a poplar tree, its branches reaching up to the sky, buffeted by the wind, while its trunk remains firmly planted on deep roots sinking into the earth. In a certain sense, we can consider Europe in the light of this image.

Throughout its history, Europe has always reached for the heights, aiming at new and ambitious goals, driven by an insatiable thirst for knowledge, development, progress, peace and unity. But the advance of thought, culture, and scientific discovery is entirely due to the solidity of the trunk and the depth of the roots which nourish it.

Once those roots are lost, the trunk slowly withers from within and the branches – once flourishing and erect – bow to the earth and fall. This is perhaps among the most baffling paradoxes for a narrowly scientific mentality: in order to progress towards the future we need the past, we need profound roots. We also need the courage not to flee from the present and its challenges. We need memory, courage, a sound and humane utopian vision.

Rebora notes, on the one hand, that “the trunk sinks its roots where it is most true”(8). The roots are nourished by truth, which is the sustenance, the vital lymph, of any society which would be truly free, human and fraternal. On the other hand, truth appeals to conscience, which cannot be reduced to a form of conditioning. Conscience is capable of recognizing its own dignity and being open to the absolute; it thus gives rise to fundamental decisions guided by the pursuit of the good, for others and for one’s self; it is itself the locus of responsible freedom.(9)

It also needs to be kept in mind that apart from the pursuit of truth, each individual becomes the criterion for measuring himself and his own actions. The way is thus opened to a subjectivistic assertion of rights, so that the concept of human rights, which has an intrinsically universal import, is replaced by an individualistic conception of rights. This leads to an effective lack of concern for others and favours that globalization of indifference born of selfishness, the result of a conception of man incapable of embracing the truth and living an authentic social dimension.

This kind of individualism leads to human impoverishment and cultural aridity, since it effectively cuts off the nourishing roots on which the tree grows. Indifferent individualism leads to the cult of opulence reflected in the throwaway culture all around us. We have a surfeit of unnecessary things, but we no longer have the capacity to build authentic human relationships marked by truth and mutual respect. And so today we are presented with the image of a Europe which is hurt, not only by its many past ordeals, but also by present-day crises which it no longer seems capable of facing with its former vitality and energy; a Europe which is a bit tired and pessimistic, which feels besieged by events and winds of change coming from other continents.

To Europe we can put the question: “Where is your vigour? Where is that idealism which inspired and ennobled your history? Where is your spirit of curiosity and enterprise? Where is your thirst for truth, a thirst which hitherto you have passionately shared with the world?”

The future of the continent will depend on the answer to these questions.

Returning to Rebora’s image of the tree, a trunk without roots can continue to have the appearance of life, even as it grows hollow within and eventually dies. Europe should reflect on whether its immense human, artistic, technical, social, political, economic and religious patrimony is simply an artefact of the past, or whether it is still capable of inspiring culture and displaying its treasures to mankind as a whole. In providing an answer to this question, the Council of Europe with its institutions has a role of primary importance.

I think particularly of the role of the European Court of Human Rights, which in some way represents the conscience of Europe with regard to those rights. I express my hope that this conscience will continue to mature, not through a simple consensus between parties, but as the result of efforts to build on those deep roots which are the bases on which the founders of contemporary Europe determined to build.

These roots need to be sought, found and maintained by a daily exercise of memory, for they represent the genetic patrimony of Europe. At the same time there are present challenges facing the continent. These summon us to continual creativity in ensuring that the roots continue to bear fruit today and in the realization of our vision for the future. Allow me to mention only two aspects of this vision: the challenge of multipolarity and the challenge of transversality.

The history of Europe might lead us to think somewhat naïvely of the continent as bipolar, or at most tripolar (as in the ancient conception of Rome-Byzantium-Moscow), and thus to interpret the present and to look to the future on the basis of this schema, which is a simplification born of pretentions to power.

But this is not the case today, and we can legitimately speak of a “multipolar” Europe. Its tensions – whether constructive or divisive – are situated between multiple cultural, religious and political poles. Europe today confronts the challenge of creatively “globalizing” this multipolarity. Nor are cultures necessarily identified with individual countries: some countries have a variety of cultures and some cultures are expressed in a variety of countries. The same holds true for political, religious, and social aggregations.

Creatively globalizing multipolarity calls for striving to create a constructive harmony, one free of those pretensions to power which, while appearing from a pragmatic standpoint to make things easier, end up destroying the cultural and religious distinctiveness of peoples.

To speak of European multipolarity is to speak of peoples which are born, grow and look to the future. The task of globalizing Europe’s multipolarity cannot be conceived by appealing to the image of a sphere – in which all is equal and ordered, but proves reductive inasmuch as every point is equidistant from the centre – but rather, by the image of a polyhedron, in which the harmonic unity of the whole preserves the particularity of each of the parts.

Today Europe is multipolar in its relationships and its intentions; it is impossible to imagine or to build Europe without fully taking into account this multipolar reality.

The second challenge which I would like to mention is transversality. Here I would begin with my own experience: in my meetings with political leaders from various European countries, I have observed that the younger politicians view reality differently than their older colleagues. They may appear to be saying the same things, but their approach is different.

This is evident in younger politicians from various parties.

This empirical fact points to a reality of present-day Europe which cannot be overlooked in efforts to unite the continent and to guide its future: we need to take into account this transversality encountered in every sector. To do so requires engaging in dialogue, including intergenerational dialogue. Were we to define the continent today, we should speak of a Europe in dialogue, one which puts a transversality of opinions and reflections at the service of a harmonious union of peoples.

To embark upon this path of transversal communication requires not only generational empathy, but also an historic methodology of growth. In Europe’s present political situation, merely internal dialogue between the organizations (whether political, religious or cultural) to which one belongs, ends up being unproductive. Our times demand the ability to break out of the structures which “contain” our identity and to encounter others, for the sake of making that identity more solid and fruitful in the fraternal exchange of transversality. A Europe which can only dialogue with limited groups stops halfway; it needs that youthful spirit which can rise to the challenge of transversality.

In light of all this, I am gratified by the desire of the Council of Europe to invest in intercultural dialogue, including its religious dimension, through the Exchange on the Religious Dimension of Intercultural Dialogue. Here is a valuable opportunity for open, respectful and enriching exchange between persons and groups of different origins and ethnic, linguistic and religious traditions, in a spirit of understanding and mutual respect.

These meetings appear particularly important in the current multicultural and multipolar context, for finding a distinctive physiognomy capable of skilfully linking the European identity forged over the course of centuries to the expectations and aspirations of other peoples who are now making their appearance on the continent.

This way of thinking also casts light on the contribution which Christianity can offer to the cultural and social development of Europe today within the context of a correct relationship between religion and society. In the Christian vision, faith and reason, religion and society, are called to enlighten and support one another, and, whenever necessary, to purify one another from ideological extremes. European society as a whole cannot fail to benefit from a renewed interplay between these two sectors, whether to confront a form of religious fundamentalism which is above all inimical to God, or to remedy a reductive rationality which does no honour to man.

There are in fact a number of pressing issues which I am convinced can lead to mutual enrichment, issues on which the Catholic Church – particularly through the Council of Episcopal Conferences of Europe (CCEE) – can cooperate with the Council of Europe and offer an essential contribution. First and foremost there is, in view of what I have said above, the area of ethical reflection on human rights, which your Organization is often called to consider. I think in particular of the issues linked to the protection of human life, sensitive issues that demand a careful study which takes into account the truth of the entire human being, without being restricted to specific medical, scientific or juridic aspects.

Similarly, the contemporary world offers a number of other challenges requiring careful study and a common commitment, beginning with the welcoming of migrants, who immediately require the essentials of subsistence, but more importantly a recognition of their dignity as persons. Then too, there is the grave problem of labour, chiefly because of the high rate of young adults unemployed in many countries – a veritable mortgage on the future – but also for the issue of the dignity of work.

It is my profound hope that the foundations will be laid for a new social and economic cooperation, free of ideological pressures, capable of confronting a globalized world while at the same time encouraging that sense of solidarity and mutual charity which has been a distinctive feature of Europe, thanks to the generous efforts of hundreds of men and women – some of whom the Catholic Church considers saints – who over the centuries have worked to develop the continent, both by entrepreneurial activity and by works of education, welfare, and human promotion. These works, above all, represent an important point of reference for the many poor people living in Europe. How many of them there are in our streets! They ask not only for the food they need for survival, which is the most elementary of rights, but also for a renewed appreciation of the value of their own life, which poverty obscures, and a rediscovery of the dignity conferred by work.

Finally, among the issues calling for our reflection and our cooperation is the defence of the environment, of this beloved planet earth. It is the greatest resource which God has given us and is at our disposal not to be disfigured, exploited, and degraded, but so that, in the enjoyment of its boundless beauty, we can live in this world with dignity.

Mr Secretary General, Madame President, Your Excellencies, Ladies and Gentlemen, Pope Paul VI called the Church an “expert in humanity”(10). In this world, following the eample of Christ and despite the sins of her sons and daughters, the Church seeks nothing other than to serve and to bear witness to the truth(11).

This spirit alone guides us in supporting the progress of humanity.
In this spirit, the Holy See intends to continue its cooperation with the Council of Europe, which today plays a fundamental role in shaping the mentality of future generations of Europeans.

This calls for mutual engagement in a far-ranging reflection aimed at creating a sort of new agorá, in which all civic and religious groups can enter into free exchange, while respecting the separation of sectors and the diversity of positions, an exchange inspired purely by the desire of truth and the advancement of the common good.

For culture is always born of reciprocal encounter which seeks to stimulate the intellectual riches and creativity of those who take part in it; this is not only a good in itself, it is also something beautiful.

My hope is that Europe, by rediscovering the legacy of its history and the depth of its roots, and by embracing its lively multipolarity and the phenomenon of a transversality in dialogue, will rediscover that youthfulness of spirit which has made this continent fruitful and great.

Thank you!

Footnotes

1 Cf. Apostolic Exhortation Evangelii Gaudium, 223.
2 PAUL VI, Message for the Eighth World Day of Peace, 8 December 1974.
3 Ibid.
4 Cf. Apostolic Exhortation Evangelii Gaudium, 226.
5 Catechism of the Catholic Church, 2329, and SECOND VATICAN COUNCIL, Pastoral Constitution Gaudium et Spes, 81.
6 JOHN PAUL II, Message for the Fifteenth World Day of Peace, 8 December 1981, 4.
7 Vibra nel vento con tutte le sue foglie/ il pioppo severo; / spasima l’aria in tutte le sue doglie / nell’ansia del pensiero: / dal tronco in rami per fronde si esprime / tutte al ciel tese con raccolte cime: / fermo rimane il tronco del mistero, / e il tronco s’inabissa ov’è più vero”: Il pioppo in: Canti dell’Infermità, ed. Vanni Scheiwiller, Milano 1957, 32.
8 Ibid.
9 Cf. JOHN PAUL II, Address to the Parlamentary Assembly of the Council of Europe, Strasbourg, 8 October 1988.
10 Encyclical Letter Populorum Progressio, 13.
11 Cf. Ibid.

The text below is from Sandro Magister, from yesterday, November 24, posted at this link: http://chiesa.espresso.repubblica.it/articolo/1350931?eng=y

Vatican Diary / What Francis really thinks about Europe

He explained this on October 3 to the bishops of the council of European episcopal conferences. The talk has been kept secret. Here it is. On the eve of his voyage to Strasbourg

by Sandro Magister

VATICAN CITY, November 24, 2014 – The two talks that Francis will give tomorrow in Strasbourg will not be the first he has addressed to the Old Continent.

Last October 3, in fact, the Pope received in audience in Rome the participants at the plenary assembly of the council of the bishops’ conferences of Europe (CCEE), which had as its theme: “Family and future of Europe.”

The CCEE brings together the presidents of the thirty-three European episcopal conferences, plus the archbishops of Luxembourg and of the principality of Monaco and the bishop of Chisinau in Moldova. It is presided over by Cardinal Peter Erdõ, archbishop of Budapest.

And it was precisely in taking his cue from the greeting addressed to him by Erdõ that on October 3 Pope Jorge Mario Bergoglio decided not to read the prepared text, limiting himself to distributing it to those present. And he preferred instead to speak off the cuff, to Europe and about Europe, not failing to shoot very politically incorrect arrows at the contemporary customs of the Old Continent.

This is the reference to the official address released by the Vatican media:

> To Participants in the Plenary Assembly of CCEE

While this (below) is the talk — completely different and unpublished until now — actually given by the Pope, as it was transcribed by one of those present.

A talk that demands to be read and to be remembered, word for word, tomorrow in Strasbourg.
___________

(Talk 3, unscripted version of the October 3 talk)

“EUROPE, RETURN TO JESUS!”

by Pope Francis

Dear brother bishops,

I greet all of you with affection on the occasion of the plenary assembly of the Council of the Bishops’ Conferences of Europe. And I thank Cardinal Peter Erdõ for the words with which he introduced this meeting. I will have this address distributed to you and permit myself to say a few things that are in my heart and that the words of His Eminence have brought to the surface.

What is happening today in Europe? What is going on in the heart of our mother Europe? Is she still our mother Europe, or grandma Europe? Is she still fertile? Has she fallen into sterility? Is she unable to give new life? For one thing, this Europe has committed a few sins. We must say this with love: it has not wanted to recognize one of its roots. And because of this it feels and does not feel Christian. Or it feels Christian somewhat in secret, but doesn’t want to recognize it, this European root.

The Europe of today has been invaded. It may be the second invasion of the barbarians, I don’t know. First it opened its doors in order to profit from labor. But now it feels this “invasion” of people who are coming to look for work, who are fleeing from their homeland in search of freedom and a better life.

Europe is wounded. I’ll go back to that image that says so much to me, and I say that the Church today seems to me like a field hospital because there are so many wounded in the Church. But Europe is wounded too. Wounded by all the trials it has undergone. It has gone from the time of prosperity, of great well-being, to a worrying crisis in which young people too are discarded. In the newspapers the other day it said that here in Italy youth unemployment is up to 43 percent, I think. In Spain it’s 50 percent. And the Spanish bishops have told me that in Andalusia it is almost at 60 percent.

Cardinal Erdõ talked about the discarding of children and the elderly. And it’s true. But now there is also the discarding of a whole generation of young people. I don’t know if it is only in Europe, or in Europe and in the developed countries, that there is talk of 75 million from the age of twenty-five and down. But it’s a whole generation. As European bishops, what are we doing for the young people? Giving them something to eat? Yes, that’s the first thing. But that doesn’t give dignity to a young person, to anyone. Dignity comes from work. And there is the danger that the children of mother, today practically grandma Europe, are losing their dignity because they do not have jobs and cannot bring bread home. Europe has discarded its children. A bit triumphantly. I remember that when I was studying in one country the clinics that did abortions then prepared everything to send it to cosmetic factories. Makeup made with the blood of innocents. And this was something to brag about, because it was progressive: the rights of the woman, the woman has the right over her body.

I don’t know about here in Italy, I don’t want to say because I’m not sure, but what will happen when the state is unable to pay the pensions, because there aren’t enough young people working according to the law, because there is that black market for labor that they do, not always but… And the elderly – I’ve said this about Latin America, about my country, but I believe it’s a universal problem or of many countries or some other continents – the elderly are discarded with stealth euthanasia. The social services cover medical treatment up to a certain point, and then you’re on your own!

A Europe weary with disorientation. And I don’t want to be a pessimist, but let’s tell the truth: after food, clothing, and medicine, what are the most important expenditures? Cosmetics, and I don’t know how to say this in Italian, but the “mascotas,” the little animals. They don’t have children, but their affection goes to the little cat, to the little dog. And this is the second expenditure after the three main ones. The third is the whole industry to promote sexual pleasure. So it’s food, medicine, clothing, cosmetics, little animals, and the life of pleasure. Our young people feel this, they see this, they live this.

I liked very much what His Eminence said, because this is truly the drama of Europe today. But it’s not the end. I believe that Europe has many resources for going forward. It’s like a sickness that Europe has today. A wound. And the greatest resource is the person of Jesus. Europe, return to Jesus! Return to that Jesus whom you have said was not in your roots! And this is the work of the pastors: to preach Jesus in the midst of these wounds. I have spoken of only a few, but there are tremendous wounds. To preach Jesus. And I ask you this: don’t be ashamed to proclaim Jesus Christ risen who has redeemed us all. And for us too that the Lord may not rebuke us, as today in the Gospel of Luke he rebuked these two cities.

The Lord wants to save us. I believe this. This is our mission: to proclaim Jesus Christ, without shame. And he is ready to open the doors of his heart, because he manifests his omnipotence above all in mercy and forgiveness.

Let’s go forward with preaching. Let’s not be ashamed. So many ways of preaching, but to mama Europe — or grandma Europe, or wounded Europe — only Jesus Christ can speak a word of salvation today. Only he can open a door of escape.

Here is the text of the above address as it appears on the Vatican website (link: http://w2.vatican.va/content/francesco/en/speeches/2014/october/documents/papa-francesco_20141003_plenaria-conferenze-episcopali-europee.html)

(Talk 4, prepared version of the October 3 talk)

ADDRESS OF POPE FRANCIS
TO PARTICIPANTS IN THE PLENARY ASSEMBLY OF THE
COUNCIL OF THE BISHOPS’ CONFERENCES OF EUROPE (CCEE)

Consistory Hall
Friday, 3 October 2014

Dear Brother Bishops,

I affectionately greet all of you on the occasion of the Plenary Assembly of the Council of European Bishops’ Conferences and I thank Cardinal Péter Erdő for the words with which he introduced this meeting.

As Pastors close to your community and attentive to the needs of the people, you know well the complexity of the situation and the pressing challenges to which the mission of the Church is subjected, also in Europe. As I wrote in the Apostolic Exhortation Evangelii Gaudium, we are called to be a Church which “goes forth”, moving from the centre to the peripheries to go towards all, without fear and without diffidence, with apostolic courage (n. 20). How many brothers and sisters, how many situations, how many contexts, even the most difficult, are in need of the light of the Gospel!

I would like to thank you, dear brothers, for the commitment with which you have welcomed this text. I know that this Document is increasingly the object of deep pastoral reflection and the starting point for paths of faith and evangelization in many parishes, communities and groups. This too is a sign of communion and the unity of the Church.

The theme of your Plenary: “Family and the Future of Europe” presents an important occasion to reflect together on how to value the family as a precious resource for pastoral renewal. I feel it is important for Pastors and families to work together in a spirit of humility and sincere dialogue so that the respective parish communities may become a “family of families”. In this context interesting experiences have blossomed, which call for proper attention in view of furthering fruitful cooperation in your respective local Churches. Engaged couples who seriously live marriage preparation; married couples who welcome foster or adopted children; groups of families who in parishes or in movements help each other on the path of life and faith. There is no lack of experience of different types of pastoral care of the family and of political and social commitment in supporting families, both those who live traditional married lives and those marked by problems or by breakup. It is important to take these important experiences in the various contexts and in the life of the men and women of today, as a propitious time to exercise careful discernment in order to “network” them, thus involving other diocesan communities.

The cooperation between Pastors and families also extends to the field of education. Indeed, the family, which already fulfills its role with regard to its members, is a school of humanity, brotherhood, love, communion which forms mature and responsible citizens. Open cooperation between the clergy and families will favour the maturation of a spirit of justice, of solidarity, of peace and the courage of one’s convictions. This will come about by supporting parents in their responsibility to educate their children, thus protecting their inalienable right to provide their children with the education they deem most suitable. Parents, in fact, remain the first and foremost educators of their children, thus they have the right to educate them according to their moral and religious convictions. In this way, you will be able to outline common and coordinated pastoral directives necessary to promote and effectively support Catholic schools.

Dear brothers, I encourage you to maintain your commitment to promote the communion of the various Churches in Europe, facilitating appropriate cooperation for fruitful evangelization. I also invite you to be a “prophetic voice” within society, above all where the process of secularization, taking place on the continent of Europe, tends to render speaking of God increasingly marginal. May the heavenly intercession of the Virgin Mary and Saints and Patron Saints of Europe sustain you in this task. I ask you to please pray for me and I bless you from my heart.

Final note: This does not mean that this above text is not correct. It is the text that was prepared for the occasion; so it is correct. But, Pope Francis set it aside and spoke from the heart, extemporaneously, and that text is the prior one, published yesterday for the first time by Magister from the notes of an unknown source.

The Anthropological Question

“You live in a deranged age, more deranged than usual, because, in spite of great scientific and technological advances, man has not the faintest idea of who he is or what he is doing.” —Walker Percy (1916-1990), American Catholic convert and writer, author of The Message in the Bottle and Lost in the Cosmos

Facebook Comments