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Jean-Paul II - John
Paul II - Giovanni Paolo II - Juan Pablo II
Bishops' Conference of
Scotland
JEAN-PAUL II
JOHN PAUL II GIOVANNI PAOLO II
JUAN PABLO II
Exhortación Apostólica Postsinodal
PASTORES GREGIS
30. La evangelización de la cultura y la inculturación
del Evangelio forman parte de la nueva evangelización y, por tanto, son un
cometido propio de la función episcopal. A este respecto, tomando algunas de mis
expresiones anteriores, el Sínodo repitió: “Una fe que no se convierte en
cultura, es una fe no acogida, no totalmente pensada, no fielmente vivida” (Discurso
a los participantes en el I Congreso nacional italiano del Movimiento eclesial
de Compromiso Cultural, 16 enero 1982, 2; cf. Propositio 64).
En realidad, éste es un cometido antiguo y siempre nuevo, que
tiene su origen en el misterio mismo de la Encarnación y su razón de ser en la
capacidad intrínseca del Evangelio para arraigar, impregnar y promover toda
cultura, purificándola y abriéndola a la plenitud de la verdad y la vida que se
ha realizado en Cristo Jesús. A este tema se ha prestado mucha atención durante
los Sínodos continentales, que han dado valiosas indicaciones. Yo mismo me he
referido a él en varias ocasiones.
Por tanto, considerando los valores culturales del territorio en
que vive su Iglesia particular, el Obispo ha de esforzarse para que se anuncie
el Evangelio en su integridad, de modo que llegue a modelar el corazón de los
hombres y las costumbres de los pueblos. En esta empresa evangelizadora puede
ser preciosa la contribución de los teólogos, así como la de los expertos en el
patrimonio cultural, artístico e histórico de la diócesis, que tanto en la
antigua como en la nueva evangelización, es un instrumento pastoral eficaz (cf.
Propositio 65).
Los medios de comunicación social tienen también gran
importancia para transmitir la fe y anunciar el Evangelio en los “nuevos
areópagos”; los Padres sinodales pusieron su atención en ello y alentaron a los
Obispos para que haya una mayor colaboración entre las Conferencias episcopales,
tanto en el ámbito nacional como internacional, con el fin de que se llegue a
una actividad de mayor cualidad en este delicado y precioso ámbito de la vida
social (cf. Propositio 66).
En realidad, cuando se trata del anuncio del Evangelio, es
importante preocuparse de que la propuesta, además de ortodoxa, sea incisiva y
promueva su escucha y acogida. Evidentemente, esto comporta el compromiso de
dedicar, especialmente en los Seminarios, un espacio adecuado para la formación
de los candidatos al sacerdocio sobre el empleo de los medios de comunicación
social, de manera que los evangelizadores sean buenos predicadores y buenos
comunicadores.
52.
[…] Refiriéndose a las tareas
educativas de la familia, los Padres sinodales reconocieron unánimemente el
valor de las escuelas católicas para la formación integral de las nuevas
generaciones, la inculturación de la fe y el diálogo entre las diversas
culturas.
65. […]
Es sumamente importante animar la dimensión misionera en
la propia Iglesia particular promoviendo, según las diversas situaciones,
valores fundamentales tales como el reconocimiento del prójimo, el respeto de la
diversidad cultural y una sana interacción entre culturas diferentes. Por otro
lado, el carácter cada vez más multicultural de las ciudades y grupos sociales,
sobre todo como resultado de la emigración internacional, crea situaciones
nuevas en las que surge un desafío misionero peculiar.
Importance of the evangelization of culture
Evangelization of culture is
a central aspect of the new evangelization, for “at the heart of every
culture lies the attitude man takes to the greatest mystery: the mystery of God”
(Centesimus Annus, 24). As Bishops, you rightly seek to find ways for the
truth of Christ to be given due consideration in the public arena. In this
regard, I recognize the fine contribution of your pastoral letters and
statements on matters of concern in your society. I urge you to continue to
ensure that such statements give full and clear expression to the whole of the
Church’s magisterial teaching. Of particular concern is the need to uphold
the uniqueness of marriage as a lifelong union between a man and a woman in
which as husband and wife they share in God’s loving work of creation. Equating
marriage with other forms of cohabitation obscures the sacredness of marriage
and violates its precious value in God’s plan for humanity (cf. Familiaris
Consortio, 3).
Without doubt a primary factor in the shaping of today’s
culture is the mass media. The fundamental moral requirement of all
communication is that it should respect and serve the truth. Your efforts to
assist those working in this field to exercise their responsibility are
commendable. Though these efforts may at times meet with resistance, I encourage
you to endeavour to work together with the men and women of the media. Invite
them to join you in breaking down barriers of mistrust and in striving to bring
peoples together in understanding and respect.
Finally, within the context of
the evangelization of culture, I wish to acknowledge the fine contribution of
your Catholic schools both to enriching the faith of the Catholic
community and to promoting excellence within civic life in general. Recognizing
the profound changes that affect the world of education, I encourage teachers,
lay and Religious, in their primary mission of ensuring that those who have been
baptized “become daily more appreciative of the gift of faith which they have
received” (Gravissimum Educationis, 2). While religious education,
the heart of any Catholic school, is today a challenging and taxing apostolate,
there are also many signs of a desire among young people to learn about the
faith and to practise it with vigour. If this awakening in faith is to grow,
we need teachers with a clear and precise understanding of the specific nature
and role of Catholic education. This must be articulated at every level if
our young people and their families are to experience the harmony between faith,
life and culture (cf. Congregation for Catholic Education, Consecrated
Persons and their Mission in Schools, 6). Here I would make a special appeal
to your Religious not to abandon the school apostolate (cf. Pastores
Gregis, 53) and indeed to renew their commitment to serve also in schools
situated in poorer areas. In places where much exists to lure youth away from
the path of truth and genuine freedom, the consecrated person’s witness to the
evangelical counsels is an irreplaceable gift.
To the Bishops of England and Wales in visit
ad Limina Apostolorum,
23-10-2003.
Purificare la memoria
Com’è noto, l’influsso di Leone
XIII si estese efficacemente ai vari ambiti dell’azione pastorale e dell’impegno
culturale della Chiesa. […] Chi indaga sulle radici dei conflitti in atto in
varie parti del Pianeta scopre che eventi risalenti a secoli passati continuano
a far sentire anche nel presente le loro funeste conseguenze. Non di rado – e
ciò rende più complessa la situazione – queste memorie ‘inquinate’ sono
addirittura diventate punti di cristallizzazione dell’identità nazionale e, in
alcuni casi, persino di quella religiosa. Ecco perché occorre rinunciare a
qualsiasi strumentalizzazione della verità. L’amore degli storici per il proprio
popolo, per la propria comunità anche religiosa, non deve entrare in
competizione con il rigore per la verità elaborata scientificamente. E’ da qui
che ha inizio il processo della purificazione della memoria.
L’invito ad onorare la verità storica non comporta, ovviamente,
che lo studioso abdichi a un suo orientamento o abbandoni la sua identità. Da
lui ci si attende soltanto la disponibilità a comprendere e la rinuncia ad
esprimere un giudizio affrettato o addirittura fazioso.
Infatti, nello studio della storia non si possono
automaticamente applicare al passato criteri e valori acquisiti solo dopo un
processo secolare. E’ invece importante sforzarsi anzitutto di risalire al
contesto socio-culturale dell’epoca, per comprendere quanto è accaduto a partire
dalle motivazioni, dalle circostanze e dai risvolti del periodo in esame. Gli
eventi storici sono il risultato di intrecci complessi tra libertà umana e
condizionamenti personali e strutturali. Tutto ciò va tenuto presente quando si
intende “purificare la memoria”.
Messaggio in occasione del Convegno commemorativo
“Leone XIII e gli studi storici”,
31-10-2003.
Europa: unità nella diversità
L’Europa, nata dall’incontro di diverse culture con il messaggio
cristiano, vede oggi crescere nel suo seno, a causa dell’immigrazione, la
presenza di varie tradizioni culturali e religiose. Non mancano esperienze di
fruttuosa collaborazione e gli sforzi attuali per un dialogo interculturale ed
interreligioso lasciano intravedere una prospettiva di unità nella diversità,
che ben fa sperare per il futuro.
Ciò non esclude un adeguato riconoscimento, anche legislativo,
delle specifiche tradizioni religiose nelle quali ogni Popolo è radicato, e con
le quali spesso si identifica in modo peculiare. La garanzia e la promozione
della libertà religiosa costituiscono un “test” del rispetto degli altri diritti
e si realizzano attraverso la previsione di un’adeguata disciplina giuridica per
le diverse confessioni religiose, come garanzia della loro rispettiva identità e
della loro libertà.
Il riconoscimento dello specifico patrimonio religioso di una
società richiede il riconoscimento dei simboli che lo qualificano. Se, in nome
di una scorretta interpretazione del principio di eguaglianza, si rinunciasse ad
esprimere tale tradizione religiosa ed i connessi valori culturali, la
frammentazione delle odierne società multietniche e multiculturali potrebbe
facilmente trasformarsi in un fattore d’instabilità e, quindi, di conflitto. La
coesione sociale e la pace non possono essere raggiunte cancellando le
peculiarità religiose di ogni Popolo: oltre che vano, tale proposito
risulterebbe poco democratico, perché contrario all’anima delle Nazioni ed ai
sentimenti della maggioranza delle loro popolazioni.
Ai partecipanti alla Conferenza
dei Ministri dell’Interno dell’Unione Europea sul tema:
“Il dialogo interreligioso: fattore di coesione sociale in Europa e strumento di
pace nell’area mediterranea”, 31-10-2003.
BISHOPS’ CONFERENCE OF SCOTLAND
Response to ‘Tackling Religious
Hatred’
The Catholic Bishops’ Conference
of Scotland is pleased to take this opportunity to make comment on the
recommendations which have been made by the Cross- Party Working Group on
Religious Hatred. In doing so we wish to express our firm commitment, and that
of the Catholic community, in striving to foster a culture in Scotland which
recognises the equal dignity of all persons. We are firmly of the view that
faith and religion have an essential role to play in the building of a
harmonious society. The divisions and hatred which threaten to impoverish our
society by distorting or suppressing the authentic spirit of religion must be
overcome and we welcome the Scottish Executive’s willingness to face up to this
issue.
Recommendation 1
In order to have a means of monitoring and evaluating the
changing prevalence of crime motivated by religious hatred it would be
beneficial to have some means of recording offences with such a factor, the
recommendation does not raise any difficulty in the eyes of the Church. It would
seem sensible that the Lord Advocate issue guidelines to adapt to particular
concerns when necessary. One point briefly mentioned in the report does raise
slight concern. Paragraph 2.11 raises the point that people making ‘the sign of
the cross’ could in some cases be committing a breach of the peace in common
law. Whilst we deeply regret that anyone would misuse what is a prayer which is
so greatly revered in the Catholic faith, we believe the concept that it could
be used to ‘alarm, upset or provoke’ others so as to be a criminal offence, a
novel reading of common law which is more likely to re-enforce sectarianism. The
situation where the ‘sign of the cross’ would be banned would seem to be a
victory for those who are intolerant of any manifestation of the Catholic faith.
[…]
Recommendation 12
Education is a vital element in overcoming the resentment of
those from different communities but on its own does not produce people free of
resentment and hatred. The task of creating a harmonious society is always one
requiring considerable effort, formation is as necessary as information. In
responding to the frictions which arise in society because of the different
constituent ethnic or religious communities attempts to eradicate differences
are counterproductive and often unjust; rather it is our view that religious
tolerance should be pursued by fully promoting religious freedom. This right is
an essential requirement of the dignity of every person and necessary for the
personal fulfilment of each individual and as such is necessary for peaceful
human co-existence. In recognising that religious intolerance is evident in
Scotland we propose the following principles as the foundation of understanding
and practising religious tolerance:
2. Individuals should not be forced to act in a manner contrary to their religious beliefs, nor should they be restrained from acting in accordance with their religious beliefs. 3. Religious bodies have a right to manifest and teach the social relevance of their religious beliefs 4. Religious bodies have a right to establish and maintain corporate institutions and services and conduct them in accordance with their religious beliefs and values. 5. Because the right to religious freedom is exercised within society, it ought to be subject to the laws which ordinarily safeguard justice and civil order. 6. Civil authorities do not have the right to command or inhibit acts of religion which are outside their proper competence.
Promoting such principles contributes to the recognition of the dignity of each individual, which is a necessary condition for creating a free and just society. The Catholic Community, not least through Catholic schooling, endeavours to provide formation rooted in these most fundamental values thus making a valuable contribution not just to Scottish education but also to the social life of our nation.
Response by the Bishops’ Conference of Scotland to ‘Tackling Religious Hatred’, Parliamentary Briefing, 10-3-2003.
CURIA ROMANA
NOMINE PONTIFICIE
Il 24 novembre 2003 il Santo Padre ha nominato Membri del Pontificio Consiglio della Cultura ad quinquennium gli Eminentissimi Signori Cardinali Francesco Marchisano, Presidente della Fabbrica di San Pietro, Città del Vaticano, e Rodolfo Quezada Toruño, Arcivescovo di Guatemala, Guatemala.
Il 29 novembre 2003 il Santo Padre ha nominato Vescovo di Armenia, Colombia, il Rev.do P. Fabio Duque Jaramillo, O.F.M., finora Sottosegretario del Pontificio Consiglio della Cultura.
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