STUDIA
ÂTHE PATIENCE OF A SAINTÂ
Reflections on the Dialogue between Faith and Culture
Opening Address, the Irish Centre for Faith and CultureÂs Symposium
ÂMeasuring Society: Discerning Values and BeliefsÂ
St. PatrickÂs College, Maynooth, Friday 22 June 2001
Paul Card. POUPARD
President of the Pontifical Council for Culture
Your Eminence, Monsignor Farrell, Professor McEvoy,
Distinguished guests and friends of the Irish Centre for Faith and Culture,
Good evening and thank you for your welcome. It is good to be back! Some of you will remember that I was here just over six years ago, at Saint PatrickÂs CollegeÂs Bicentenary Conference on Faith and Culture: Chaos and Creation. I spoke then of my firm conviction that it would be very relevant for you, in this North West corner of Europe, to find a way of recognising and facing Âquestions of cultural sensitivity and all that is implied in serious inter-cultural dialogue. Some of you heard me voicing my sincere hope Âthat Maynooth might establish some centre for reflection on faith and culture for the Irish context (Paul Cardinal Poupard, ÂCreation, Culture and FaithÂ, published in Cultures and Faith III  2 [1995], pp. 84-93. This quotation is on p. 93). In the intervening years, the Irish bishops have responded to my suggestion by founding the Irish Centre for Faith and Culture. So it is a joy for me to be here, not only to visit the centre, but also to see it in action.
I have no doubt that the Centre for Faith and Culture here in Maynooth will bear abundant fruit as the Catholic Church in Ireland moves forward into this new Millennium. I remember saying, six years ago, that Âit is part of the adventure of church history that individual notes in the symphony of faith will acquire a different tone within changing cultures (art. cit., p. 89). But I am sure nobody here can have failed to notice that this is a time when those who do not share our beliefs encourage us to play our tune quietly. The Catholic Church in Ireland has been bruised by the failures of some of her own members, and by the bitter reactions of those who hoped for so much more from them. Confidence in a venerable institution that once seemed rock solid has been replaced, for so many people, by a cool and critical attitude to the institutional Church and to those who have an official role within it. The tone of the symphony of faith is indeed changing, and it is safer to lie low than to parade oneÂs Catholic faith in public these days. But is that the right approach?
Christians are not living on some uninhabited island. The tone is changing because the culture is changing rapidly. The world as a whole looks very different at the beginning of the third Millennium. Many people genuinely find it hard to trust the human instinct to search for and believe in truth. In this, Ireland more and more resembles other places whose cultures once seemed so alien and distant. People all over Europe struggled throughout the first half of the twentieth century to achieve democratic freedom, no more so than here. Thank God there now seems to be light at the end of the tunnel for the people of Northern Ireland. Democracy is not a goal, but a system, which has to be periodically purified and refined; there is no place for scandal and corruption in people whose authority rests on the fact that they have been elected to office. So there is a clear need for moral values to shape the way democratic society works.
It would be churlish to ignore the part Christianity has played in forming Irish culture, and shortsighted to pretend it is the influence it once was. Like your European neighbours, you have a society where different value-systems compete for moral space. The Gospel has a place in Irish society, but these days people are used to making choices in so many aspects of their lives that they may easily opt for other values. Whether we like it or not, the Gospel nowadays needs to win its place in peopleÂs hearts. I do not mean to be nostalgic when I say that the meaning of the phrase Ânew evangelisation is that the Gospel has to win back the place it once had in Irish hearts. In his Apostolic Letter to mark the end of the Great Jubilee of the Year 2000, Pope John Paul II recognised this. ÂEven in countries evangelised many centuries ago, the reality of a ÂChristian society whichÂ
measured itself explicitly on Gospel values, is now gone. Today we must courageously face a situation which is becoming increasingly diversified and demanding, in the context of Âglobalisation and of the consequent new and uncertain mingling of peoples and cultures. Over the years, I have often repeated the summons to the new evangelisation. I do so again now, especially in order to insist that we must rekindle in ourselves the impetus of the beginnings and allow ourselves to be filled with the ardour of the apostolic preaching which followed Pentecost (Novo Millennio Ineunte, 40). Here in Ireland, there has been a healthy dialogue between a long-established Christian heritage and the various shades of political thought. Perhaps that debate more than any other aspect of Irish life needs the dialogue between faith and culture. The future of your nation depends on that dialogue.
I come from another situation, and have no desire to tell you how to solve your problems. The methods you choose depend on your understanding of your own situation. What I would very much like to offer this evening is a reflection on the attitude that might best mould an effective dialogue between faith and culture in Irish society.
On the first of December nineteen ninety-seven, Bishop Donal Murray spoke at the opening of the Irish Centre for Faith and Culture about the soul of Europe. He quoted what Pope John Paul II had said to the Bishops of Europe two months earlier: ÂWe must never tire of saying and repeating to Europe: rediscover yourself! Rediscover your soul (to the Council of European Bishops Conferences, 11 October 1997). The same challenge could and should be applied to any cultural area in the world, in fact to any nation. I would say this is a very good time for Ireland to hear those same words: Ârediscover yourself! Rediscover your soul! As I pondered the title of this conference, the idea of ÂMeasuring Culture struck me quite forcibly, and my mind wandered to the collection of poems by Séamus Heaney entitled The Spirit Level. In the most obvious sense, a spirit level is an essential tool for building. But HeaneyÂs title fits the theme of this conference, too. Are we not trying to ascertain the spiritual character, in that sense the Âspirit levelÂ, of the Irish nation? Is that not because we are passionately concerned about the way its future will be built? This echoes what Bishop Murray said about the task of a Catholic cultural centre in Maynooth at the beginning of the twenty-first century. He encouraged everyone who comes here to engage in a search for meaning and face the uncomfortable, Âuneasy questions it is so tempting and fashionable to avoid. He stressed the need to pay attention to many other questions Âbeing expressed, in however halting and however inadequate and however hostile a manner in contemporary culture. We who are believers need to hear those questions not only from outside, but within ourselvesÂ. As he suggested then, the task of this centre is chiefly to challenge and to illuminate Irish culture. That demands both genuine sympathy for the culture and a new clarity of language. A daunting challenge indeed!
Today I visited Glendalough, the lush green backdrop for a poem Séamus Heaney included in the collection he called The Spirit Level. It is about Saint Kevin and the blackbird. No doubt you know the story, but I want to commend it to you as a motif for the work of this Centre. As the first life of Saint Kevin was written about four centuries after he lived, Heaney wryly comments that Âthe whole thingÂs imagined anyhowÂ, but he is fascinated by the legend. I think the poem contains several details worth remembering in the context of this conference. First of all, imagine the scene. There is a man of God adopting a very peculiar attitude in prayer. That is the way it seems to the casual observer, someone unfamiliar with the hermitÂs way of life. Kevin meant to imitate Christ crucified. His problem was that there was not enough room in his tiny cell  his prayer-posture meant one of his arms had to protrude through the window. You must surely know the rest of the story, how the blackbird came and built a nest in KevinÂs outstretched, upturned palm. Kevin stayed there until the eggs laid had hatched and the fledglings grew old enough to fly away.
People visiting the offices of the Pontifical Council for Culture in Rome often ask how the Council does its work. I can answer in many ways, because it is an operation with many facets. To borrow a military image, the battle is waged on many fronts. But I do not really like to think of it as a battle or a conflict. In fact, just the opposite. Pope John Paul IIÂs stroke of genius in founding the Council in nineteen eighty-two was to spot the fact that culture is a level playing field for everyone. It is a vital element in the life of society and in every personÂs life. Everyone has an interest in expressing his or her own identity as a person, but also as a member of a culture. So cultural questions matter to everyone, and the world recognises this more and more. As communications improve, people know more and more about other cultures, so the fascination grows. I must say, in passing, that it is unnerving to see how many young people know far more about distant cultures in other continents than they do about their own. There are many reasons for this, but it can have a strange destabilising influence on the cohesion of a nation when younger generations seek a new identity somewhere else. Where are they finding their values and beliefs? Why is there more interest in other cultures than their own? Is it purely the appeal of the exotic, or is there something deeper being said about their own culture and their relationship to it? You may well be raising these questions in the next day or so, or perhaps on a future occasion, and I would be fascinated to know what you discover. Pope John PaulÂs principal reason for giving culture such a high profile in the agenda of the Church in the late twentieth century and now at the beginning of the twenty-first is revealed in what he said when he re-founded the Pontifical Council for Culture in nineteen ninety-three, by joining it to what used to be known as the Pontifical Council for Dialogue with Non-Believers. Dialogue with systematic atheism began seriously at the end of the Second Vatican Council, and the Holy Father stressed that, throughout his pontificate, he had Âwanted to develop the ChurchÂs dialogue with the contemporary worldÂ. In a particular way, he had Âsought to foster the encounter with non-believers in the privileged area of culture, a fundamental dimension of the spirit, which places people in a relationship with one another and unites them in what is most truly theirs, namely, their common humanityÂ. He Âcreated the Pontifical Council for Culture with the intention of strengthening the ChurchÂs pastoral presence in this specific, vital area, in which the worldÂs destiny is at stake at the approach of the third millennium (Apostolic Letter Inde a Pontificatus, given Motu Proprio, 25 March 1993).
It is important to note the real priorities stressed in that letter. What is important is a Âpastoral presence that can work on the basis of peopleÂs common humanity to foster genuine communication on matters of real importance to every man and woman on the planet, at a major turning point in the history of humankind.
But it is also humbling to admit how painstaking and slow it can be to pursue dialogue with the world of unbelief. When my visitors ask how the Council responds to that part of its task I have to take a deep breath and explain that organised dialogue in that sphere is less and less frequent. That is not the result of a conscious decision on anybodyÂs part. It is probably a sign of the times, in the sense that people are becoming more and more private in what we like to think of as advanced cultures. If any of you have worked in parishes or educational programmes for adults, you will know all too well how difficult it can be to attract people to meetings. If any of you are involved in voluntary organisations  like scouting, for example  you will have seen the change in peopleÂs attitude to commitment. These are signs of Âindividual privatisationÂ, if you will pardon that expression. And nowhere is that more true than in the spiritual and religious sphere.
What is challenging is not the encounter between believers and non-believers, or the encounter between faith and culture, but achieving the encounter in the first place. Bringing people together is very difficult. But that does not mean there is no encounter. You all hear complaints from all sorts of people about the way the press and the media deal with religion, or the way poets and playwrights depict the Church or even God. Other religions have the same concerns. But those concerns are the sign that people who claim to have a vantage point outside religion are still very, very interested in what we do as believers, and in the God in whom we believe, as well as the religion to which we belong. Even if it is sometimes a critical relationship, it is still a relationship. It may sometimes resemble the difficult relationship between parents and their adolescent children, but that calls for profound sympathy, genuine wisdom and a sense of humour. Even if partners in dialogue are not always polite to each other, the fact that they are still talking is a very good basis for hope in better communications in future.
Think back to Saint Kevin. The blackbird came to him by mistake, but he did not hurl her away. He was Âovercome with pity and constrained by his faith to love the life in all creatures great and smallÂ, as Heaney said in nineteen ninety-five, in his Nobel lecture in Stockholm. The conclusion of the poem brings home the enormity and the beauty of KevinÂs response, which Heaney describes as ÂA prayer his body makes entirely
For he has forgotten self, forgotten bird
And on the riverbank forgotten the riverÂs nameÂ.
Heaney described the story of Saint Kevin with a profound insight, one that fits the Irish soul perfectly, if I may say so. For him, it is Âa story out of Ireland. But it could equally well come out of India or Africa or the Arctic or the AmericasÂ. He does not see it as yet another typical folk tale, or something of limited value in a multi-cultural context. ÂOn the contrary, its trustworthiness and its travel-worthiness have to do with its local settingÂ. He says all this because for him, the story of Saint Kevin is one of those that Âfunction as bearers of valueÂ. He contrasts the defeat of Nazism by force with the Âerosion of the Soviet regimes by the sheer persistence, beneath the imposed ideological conformity, of cultural values and psychic resistances of the kind that these stories and images enshrineÂ. It is a particularly Irish insight because it fits the character of the ÂLand of Saints and ScholarsÂ, the culture that did so much to maintain and develop Christianity and culture in general even in distant parts of Europe; that springs from an awareness of common humanity, a bond much stronger than diversity and divisiveness. It is also particularly Irish in that it speaks of tenacity in the form of the patience of a saint. In the context of the Irish Centre for Faith and Culture, one can see men and women of faith adopting a posture that seems so curious to the many even within Ireland who now see themselves as outsiders in terms of institutional Christianity. But that posture is one that cannot be contained within the four walls of the institutional building. There is an outstretched arm that, sooner or later, attracts the attention of the other, who comes for purposes quite different from those of the person within the Church. People may often come here with their own agendas, with unexpected eggs to lay. The patience of a Saint Kevin will not question that but simply accept it, until the time is ripe. It is more important to welcome than to interrogate, and that is the legendary hospitality of the Irish. It is important to ensure that it is not just a legend from the past, but something lived in new ways in this new Millennium. For women and men of faith, hospitality offered to those who do not believe, or those who are simply curious, is born of the pity or sympathy that overwhelmed Saint Kevin, and of his conviction that all life is to be loved. To be Church in this day and age is to reach outwards, not to be locked away as the disciples were before Pentecost, but to have that fire of the Spirit who filled them with vigour and enthusiasm to find new ways of expressing their faith, a whole new language that all could understand. The Irish Centre for Faith and Culture is a powerful symbol of the ChurchÂs openness to the culture in which it lives, not a readiness to be absorbed by the dominant fashions and trends, but a love for people and places that makes Christians eager to make a real difference.
Wise patience is behind the pastoral method used by one of the Members of the Pontifical Council for Culture, Bishop Adriaan van Luyn of Rotterdam. He has used the image of Jesus meeting the disciples on the road to Emmaus as a guide to approaching people not sure of their faith. Jesus did not correct the two distraught, confused disciples in their misunderstanding or bombard them with information, but established a rapport of trust by asking them why they were so downcast as they walked along the road. He listened and went with them, gradually unfolding the meaning of Scripture and then revealing himself in the action of breaking bread. What Bishop van Luyn points out is that Jesus went along the road with these two men who were actually going in the wrong direction. He did not abandon them, but kept them company. They turned back of their own accord. It may often appear easier to tell people where they are going wrong, but this wise psychology of Christ is probably far more effective in the long run. It is an example of dialogue that is patient and yet bold enough to tell the truth at the appropriate moment. I have no doubt that a Church known for patience and wisdom in equal doses would have great success in establishing occasions for dialogue, and that is equally true of a Church institution like this Centre.
Sometimes, or even quite often, the work of dialogue, like much of the ChurchÂs work, does not seem to achieve very much. Here again, we are challenged to have the patience of a saint. But we also have great encouragement to persevere, even in the face of apparent failure, from what Pope John Paul has written in the Apostolic Letter Novo Millennio Ineunte, which marks the close of the Great Jubilee of the Year 2000. He mentions the great number of fish the fishermen in SimonÂs boat caught after telling them to Âput out into deep water  Duc in altum  (Lk 5.4). In LukeÂs account, we are told that Simon was very dubious, since they had worked hard all night and caught nothing. We all know that feeling. It can be extremely frustrating and discouraging to labour for long hours, days, weeks or even years on some project connected with preaching the values of the Gospel, to be faced with apathy or even failure. The PopeÂs challenge, the evangelist LukeÂs challenge, is to hear the LordÂs words of encouragement and to persevere in our task, whatever that is. If you are Âmeasuring Irish society, or any society, you will discover both positive and negative data, and it may be either refreshing or alarming what values and beliefs you discover in the hearts of the present generation, but you and I are asked to have the patience of a saint and not to lose heart in the attempt to understand and to make a difference to our cultures. The areas in which the Pope sees the greatest challenges today are also listed in his Apostolic Letter. They are the prospect of an ecological crisis, the problems of peace, contempt for the fundamental rights of so many people, especially children. He stresses the duty all people have to respect the life of every human being and to use the latest advances of science with clear ethical principles. The whole picture is held together by the fundamental conviction that human solidarity makes every person responsible for every other person (no. 51).
Today would normally be the day your fellow Catholics in England celebrate one of their favourite saints, Saint Thomas More. Thomas, who is now acknowledged by the Catholic Church as the patron of politicians, was praised by Erasmus of Rotterdam in these words: ÂThomas More, Lord Chancellor of England, whose soul was whiter than the whitest snow, whose genius was so great that, though she be the mother of great spirits, England never had an equal and never willÂ. His erudition and spiritual depth, his piety and his humour were all very attractive features of the man, but something in the prayers for todayÂs feast is an important reminder of one of the greatest challenges to Christians. It is Thomas poignant expression of a double loyalty, when he told King Henry the Eighth: ÂI am the KingÂs good servant, but GodÂs firstÂ. He was executed for treason, because he refused to let a human authority hold sway over GodÂs will. It is a situation the Irish nation understands well, as do your Catholic brothers and sisters in Britain, but it is not local folklore, any more than the story of Saint Kevin. Saint Thomas More is a beacon in the darkness that descends when we are asked to compromise our beliefs and our values. He is a reminder of what it costs to step outside the limits of our culture and see things from a more universal perspective. We can never leave our culture behind, and we should never despise it, or think ourselves above it. But we should never be cultureÂs slaves, either.
I shall finish with a reflection from the PopeÂs recent Apostolic Letter. ÂA new century, a new millennium are opening in the light of Christ. But not everyone can see this light. Ours is the wonderful and demanding task of becoming its ÂreflectionÂ. This is the mysterium lunae, which was so much a part of the contemplation of the Fathers of the Church, who employed this image to show the ChurchÂs dependence on Christ, the Sun whose light she reflects. It was a way of expressing what Christ himself said when he called himself the Âlight of the world (Jn 8.12) and asked his disciples to be Âthe light of the world (Mt 5.14). This is a daunting task if we consider our human weakness, which often renders us opaque and full of shadows. But it is a task which we can accomplish if we turn to the light of Christ and open ourselves to the grace which makes us a new creation (Novo Millennio Ineunte, no. 54).
_ _ _
[Français] Dans son intervention au Symposium « Measuring Society : Discerning Values and Beliefs », au Irish Centre for Faith an Culture de Maynooth, en Irlande, le Cardinal Paul Poupard a développé le thème du dialogue entre foi et culture. Il a rappelé que la promotion de la rencontre entre croyants et non-croyants, et entre foi et culture, demande beaucoup de patience, mais quÂil faut persévérer. A la fin de son intervention, il a invité lÂIrlande en reprenant les paroles du Saint-Père, à se redécouvrir, à redécouvrir son âme.
[Italiano] Nella sua prolusione al Simposio ÂMeasuring Society: Discerning Values and BeliefsÂ, tenutosi allÂIrish Centre for Faith and Culture di Maynooth, Irlanda, il Cardinale Paul Poupard ha riflettuto sul dialogo tra fede e cultura. Ha sottolineato che occorre molta pazienza nel promuovere lÂincontro tra credenti e non credenti, tra fede e cultura, e si deve, quindi, perseverare. Ha, infine, esortato lÂIrlanda, citando le parole del Santo Padre, a riscoprire se stessa, a riscoprire la sua anima.
[Español] En la Prolusión del Simposio ÂMeasuring Society: Discerning Values and BeliefsÂ, efectuado en el Irish Centre for Faith and Culture di Maynooth, Irlanda, el Cardenal Paul Poupard reflexionó acerca del diálogo entre fe y cultura. Recordó que es necesaria mucha paciencia para promover el Encuentro entre creyentes y no-creyentes, entre fe y cultura y también se requiere perseverancia. En fin, exhortó a Irlanda, citando las palabras del Santo Padre, a volver a descubrirse a si misma, a redescubrir su alma.
LA NOTION DÂIDENTITÉ EUROPÉENNE
Conférence au Conseil de lÂEurope
Strasbourg, avril 2001
Père Laurent MAZAS
Conseil Pontifical de la Culture
Mesdames, Messieurs,
À lÂinitiative de son Secrétaire Général, Son Excellence Mr Walter Schwimmer, le Conseil de lÂEurope a entrepris dÂorganiser à travers une série de Colloques, une réflexion sur lÂIdentité européenne. Le thème nÂest pas nouveau, il est vaste, et le projet poursuivi est de préciser les contours dÂune identité propre aux peuples dÂEurope et de dégager des lignes directrices pour une politique de la promotion  ou de la sauvegarde ?  de cette identité.
1. Il me revient, et jÂen suis très honoré, dÂouvrir la réflexion par une brève considération de nature philosophique sur la notion même dÂidentité. Chacun, ici, est conscient de lÂextrême complexité du phénomène auquel lÂidentité dÂun peuple fait référence. SÂil est déjà très difficile de préciser lÂidentité dÂune personne, la tâche apparaît très ardue lorsquÂil sÂagit de concevoir ce qui fait lÂidentité dÂun peuple, et plus encore, dÂun ensemble de nations. Les exposés qui vont suivre, mettront en lumière, à partir des différents regards que donnent les sciences  le regard historique, sociologique, ou psychologique  cette extraordinaire complexité des différentes composantes de lÂidentité européenne. Mais le philosophe, et je pense le politicien de même, ne peut se contenter dÂune description par la mise en lumière dÂéléments, de « valeurs » communes. LÂanalyse invite à intelliger, cÂest-à-dire à lire à lÂintérieur du phénomène pour « dévoiler » le fondement dÂune identité, et en scruter la finalité.
2. LÂidentité dÂun peuple provient de sa culture, et celle-ci sÂenracine dans les capacités créatrices et la faculté dÂadaptation de lÂhomme à ses semblables et à son milieu naturel. Plus encore, cÂest parce que chaque personne humaine est unique que, dÂune manière ultime les peuples sont différents. En effet, lÂhomme est capable de créer une société avec ses semblables, société qui nÂest vraiment humaine que dans la mesure où elle possède une dimension culturelle. Or cette dernière prend corps dans des conditions spécifiques de développement historique et géographique. La multiplicité et la complexité de ces conditions portent les sociétés à concrétiser leur patrimoine dÂhumanité à travers une diversité dÂidentités culturelles.
3. Seul lÂhomme est capable de culture. Du fait de sa condition historique, parce son existence sÂinsère dans le temps, il est à la fois le fils et le créateur de sa propre culture, et par conséquent de son identité. Celle-ci prend donc en compte lÂhéritage du passé et de son histoire ; elle sÂenracine par là-même dans une mémoire, tout en impliquant aussi un devenir, un progrès, qui en fait une réalité dynamique. Or, la difficulté qui apparaît immédiatement à qui veut réfléchir sur lÂidentité dÂun peuple, cÂest quÂune réalité dynamique, vivante, ne se laisse pas emprisonner dans des définitions, dans des schémas, toujours réducteurs, et si elle permet à lÂobservateur de poser un regard sur elle, elle paraîtra immédiatement autre à un autre regard, laissant supposer par équivoque des identités différentes pour une réalité qui est portant la même. CÂest la problématique qui sÂest posée dès les premiers balbutiements de la pensée occidentale, sur les côtes de Milet, dans lÂactuelle Turquie, ou dans la Grande Grèce de Parménide.
4. Si lÂidentité dÂun peuple manifeste sa particularité, elle aspire en même temps à lÂuniversel par le meilleur dÂelle-même, du fait de son enracinement dans la nature humaine. Une culture nÂest vraiment humaine que lorsquÂelle porte en elle lÂouverture aux autres cultures, à lÂuniversel. Les exigences de la particularité fondent les droits des identités culturelles propres ; celles de lÂuniversalité fondent les devoirs qui en découlent, envers les autres cultures et lÂhumanité tout entière.[1]
La difficulté dÂune réflexion sur lÂidentité européenne, cÂest quÂelle ne se réfère pas à une seule société dÂhommes dÂhistoire, de mÂurs, de technologies ou dÂexpressions artistiques similaires ; elle recouvre un ensemble de peuples, délimités dans une vaste zone géographique où tout semble parfois sÂopposer dans les extrêmes. Déjà à lÂintérieur dÂun même État, il peut exister des communautés minoritaires qui aspirent à vivre dÂune manière différente de celle de la majorité, selon des caractéristiques propres, tant linguistiques, quÂethniques, religieuses ou coutumières, sans pour autant chercher à se séparer dÂune organisation politique dont lÂÉtat est lÂexpression juridique. Il faut donc prendre garde de ne pas réduire lÂidentité de lÂEurope à lÂidentité politique (déjà existante ou seulement encore souhaitée). De même que tout être humain a droit à la reconnaissance et au respect de sa propre identité Â ce qui ne lui retire en rien ses devoirs envers la collectivité Â, ainsi toute minorité culturelle a droit à la reconnaissance de sa propre identité. CÂest un droit inhérent à sa nature propre, qui la valorise aux yeux de lÂensemble de la société, et facilite son intégration dans lÂensemble des peuples. À lÂinverse, son non-respect est pour un groupe dÂhommes source dÂhumiliation, suscite une forte revendication et prend, bien souvent, des formes dÂune extrême violence.
Il revient donc à lÂautorité politique, que ce soit dans les États ou dans les grands Organismes internationaux, chacun dans son ordre, de veiller à harmoniser, à promouvoir ou, le cas échéant, à réconcilier les identités plurielles. La question peut être posée de la possibilité de lÂintégration de certains peuples aux caractéristiques identitaires très diverses de la culture ambiante. Sans citer dÂexemple, les actualités de ces derniers mois montrent bien, en de nombreuses régions du monde, non seulement lÂactualité de cet épineux problème, mais surtout les tristes situations qui peuvent se faire jour. Toutefois, la peur de lÂautre est généralement cause du rejet de lÂautre, et lÂhistoire enseigne que les rejets, les déportations, les exclusions radicales engendrent la déstabilisation et la violence. La peur naît de la faiblesse et explose souvent en violence. Une autorité politique capable au contraire de se faire éducatrice, et soucieuse de mettre tout en Âuvre pour que les valeurs fondatrices de la civilisation européenne demeurent le fondement stable de nos sociétés modernes en mutation, suscitera lÂadhésion confiante. CÂest dire combien une politique de lÂIdentité européenne implique une politique de lÂéducation[2], dont tous soulignent lÂurgence, mais en même temps mesurent la complexité, en raison de lÂinterférence croissante de facteurs difficilement contrôlables.
Nul doute quÂà cet égard une réflexion approfondie des responsables, à tous les niveaux, des moyens de communication sociale ne soit déterminante. Les démocraties sÂhonorent à bon droit de respecter la liberté dÂexpression. Mais lorsque des acteurs pervers, ou tout simplement irresponsables, la dénaturent en lÂutilisant effrontément pour bafouer les composantes millénaires dÂune culture, voire tourner en dérision des symboles authentiquement reconnus dÂune identité inaliénable, qui ne voit lÂurgence dÂhonorer la maxime forgée par Lacordaire à lÂheure du printemps des peuples en Europe : « Entre le fort et le faible, cÂest la liberté qui opprime et la loi qui libère. »
5. LÂidentité dÂun peuple se dessine et se découvre à travers un ensemble de traits caractéristiques qui relèvent toujours, quoique selon des accents différents, dÂéléments complémentaires : lÂart ; la science et la technique ; la langue et les mÂurs, les coutumes et les lois ; la dimension religieuse. Toutes ces expressions publiques sÂenracinent dans les différentes dimensions de la vie de lÂhomme. La première, est celle de lÂhomo faber : lÂhomme est capable de produire des Âuvres, belles ou utiles, qui relèvent des domaines de lÂart et de la technique. Une autre dimension constitutive est celle de lÂhomo amicus et de lÂhomo politicus : lÂhomme est capable de rencontrer lÂautre, dÂentretenir avec lui des relations particulières selon un mode défini à travers des coutumes ou des lois, et en fonction dÂun langage et de mÂurs qui lui sont propres. De plus, lÂhomme est aussi homo sapiens, capable de connaissance et épris de sagesse, et il est indéniable que la science constitue un élément irremplaçable de lÂidentité dÂun peuple. Enfin, lÂhomme est homo religiosus, cÂest-à-dire capable de sÂouvrir à une transcendance, et dÂentretenir avec elle un rapport quÂil exprime dans des pratiques ou des rites religieux, et quÂil explicite à travers une connaissance spécifique, capable elle-même dÂinfluer profondément sur les autres domaines de sa vie, et donc de spécifier son identité. LÂobservation du monde, lÂhistoire, lÂart sacré, montrent à lÂévidence le rôle civilisateur des religions. Élément constitutif de la culture, la religion ne saurait se réduire pour autant à celle-ci. On peut observer çà et là, certaines tendances à réduire les religions, essentiellement celles qui sÂenracinent dans la révélation abrahamique dÂun Dieu transcendant, Judaïsme, Christianisme et Islam, à un simple statut dÂéthique culturelle. Le regard sociologique pourra dans une certaine mesure constater un réel affaiblissement de lÂinfluence dÂune religion donnée dans telle ou telle société humaine, ou telle ou telle frange dÂune population déterminée. Mais il nÂest pas justifiable pour autant de refuser dÂouvrir à une culture et à une civilisation la possibilité même de lÂépanouissement des religions. LÂhistorien anglais Arnold Toynbee en a fait la remarque, reprise par le Cardinal Paul Poupard en exergue de son Dictionnaire des Religions (PUF, Paris, 1993) : « Il nÂest jusquÂà nos jours aucune civilisation qui nÂait été religieuse. »
6. Je terminerai par ce qui est, sans conteste, le plus essentiel. Je disais au point de départ de cette réflexion que chaque regard porté sur lÂidentité dÂun peuple, regard provenant de lÂune ou lÂautre science de lÂobservation, peut être source dÂune identité particulière. Les regards sont divers parce que le phénomène est complexe, parce que lÂhistoire est complexe, parce que lÂhomme est complexe. Aussi, la perception dÂune identité est-elle quelque chose de fluent, soumis à maintes déformations suscitées par les perceptions dÂun phénomène, alors que demeure inchangée la nature de lÂhomme quÂelle exprime.
Pour ne pas demeurer dans lÂimpasse de débats sans conclusion possible, le philosophe qui réfléchit sur la notion dÂidentité se pose ultimement la question de la finalité. Ce regard de la finalité, nÂest-il pas le regard « oublié » des analyses contemporaines ? Or, ce quÂil y a de plus important pour une identité collective, nÂest-ce pas ce qui la finalise ? Il ne mÂappartient pas ici de dégager cette identité, de lÂexprimer, mais je pense que cette interrogation est la question primordiale de notre réflexion. Il est possible de dégager des valeurs, des constantes, comme on déterre une statue dÂun chantier de fouille pour la mettre ensuite  nÂest-ce pas parfois dérisoire ?  dans un musée où seront conservés quelques éléments résiduels du passé. Mais définir une identité est un acte pour lÂavenir, jÂallais presque dire « une prophétie » pour lÂhomme européen de demain. En effet, cÂest bien de cela quÂil sÂagit : bâtir une Europe de lÂhomme, et la bâtir avec tous et pour tous ses citoyens.
JÂai eu le privilège de passer ma jeunesse en Grèce. Je garde le souvenir ému dÂune belle journée de mai où mes parents mÂavaient pris avec eux pour faire visiter au Cardinal de Lubac le merveilleux sanctuaire de Delphes. CÂétait à quelques kilomètres de la maison. Et je me vois encore, tout gamin de 10 ans que jÂétais, montrant du doigt à lÂun des plus grands théologiens du siècle dernier, lÂinterrogation gravée dans la pierre : gnothi sauton ! Connais-toi, toi-même ! LÂinterrogation de Socrate nÂest-elle pas au cÂur de la quête européenne ? Les siècles qui se sont succédé ont-ils jamais cessé de reprendre dans lÂEurope entière cette invitation à orienter toujours les regards sur lÂhomme ? Permettez-moi donc de vous dire, en prolongeant à plus de deux millénaires de distance lÂinvitation du Père de la maïeutique : Vous qui réfléchissez sur lÂidentité européenne, regardez lÂhomme, tout homme et tout lÂhomme. CÂest lui que vous servez, dans son mystère et sa complexité. LÂEurope que vous avez à construire sera pour lÂhomme, dans toutes les dimensions de sa personne, chargé dÂune épaisseur historique et culturelle dont la mémoire est, certes, indispensable, mais qui est résolument tourné vers un nouvel humanisme, dans lÂidéal de la liberté des individus, de la fraternité des peuples dÂEurope et du monde, et dans le respect de toutes les identités, minoritaires ou non, dont notre continent est riche.
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[English] The Council of Europe has embarked on a series of seminars to reflect on European Identity. Father Laurent Mazas, an official of the Pontifical Council for Culture, took part in the first seminar, held in April 2001, on behalf of the Holy See. He gave a talk on the notion of European identity. He begins with a philosophical reflection and links identity with culture. Having indicated the problematic nature of the notion of a European identity, he raises the whole question of its purpose.
[Italiano] Il Consiglio dÂEuropa ha iniziato una riflessione sullÂidentità europea attraverso una serie di colloqui. Al Colloquio, tenutosi nellÂaprile del 2001, ha partecipato, in rappresentanza della Santa Sede, il P. Laurent Mazas, Officiale del Pontificio Consiglio della Cultura, intervenendo con una relazione sulla nozione dÂidentità europea. Partendo da una riflessione filosofica e collegando la realtà della cultura con lÂidentità, presenta la difficoltà della nozione dÂidentità europea e conclude con la questione della finalità di essa.
[Español] El Consejo de Europa ha iniciado una reflexión acerca de la identidad europea a través de una serie de coloquios. En el coloquio realizado en el mes de abril de 2001, ha participado por parte de la Santa Sede, el P. Laurent Mazas, Oficial del Consejo Pontificio de la Cultura, interviniendo con una ponencia acerca del concepto de identidad europea. A partir de la reflexión filosófica y uniendo la realidad de la cultura con su identidad, resalta la dificultad del concepto de identidad europea. Concluye con el asunto de la finalidad de la misma.
MATTHIEU RICCI : « PONT » ENTRE LES RELIGIONS ET
LES CULTURES DE LA CHINE ET DE LÂOCCIDENT
Matthieu Ricci, fondateur de lÂéchange culturel
entre la Chine et lÂOccident
Les rencontres les plus déterminantes entre Orient et Occident, et la connaissance de lÂOrient de la part de lÂOccident, ont commencé avec les voyages des Portugais, à lÂépoque des grands navigateurs. Mais seule lÂarrivée en Chine de la Compagnie de Jésus a fait de lÂéchange culturel entre la Chine et lÂOccident, un événement fondamental. Lorsque Michel Ruggeri, un compagnon de Ricci, retourne en Europe, il revient au Jésuite la primeur dÂintroduire la culture occidentale dans la classe cultivée chinoise.
Matthieu Ricci a dessiné la « Mappemonde », la première carte géographique mondiale dans lÂhistoire chinoise. Pour comprendre son influence sur la Chine, il suffit de se rappeler quÂelle a connu douze rééditions. Pour la première fois, cette carte géographique bouleverse de manière définitive, après des millénaires, la mentalité chinoise sur la « division entre lÂEmpire du Milieu et les Nations étrangères ». Elle élargit la conscience mondiale des Chinois en termes de temps et dÂespace, et secoue profondément la conscience cosmologique traditionnelle de la Chine.
Les écrits Principes de géométrie, Mathématiques appliquées, Introductions des dessins, Le théorème de Pythagoras, Les règles de la mesure, traduits par Matthieu Ricci, avec lÂaide de Xu Guangqui e de Li Zhizao, introduisent les Chinois dans la science occidentale, dans sa logique, dans sa philosophie sous-jacente. Cette manière de penser a joué une grande influence pour les Chinois à la fin de la dynastie Ming et au début des Qing. La mentalité introduite par Matthieu Ricci et par ses collaborateurs a contribué de manière déterminante à un grand changement.
LÂalphabet phonétique (la romanisation des caractères chinois) proposé par Ricci marque le début de lÂhistoire des alphabets phonétiques chinois, et joue un grand rôle dans la transformation du système de prononciation chinoise vers la phonétique romanisée (tentée et répandue par Mao Tsé Toung). Depuis Mathieu Ricci, tous les missionnaires venus en Chine ont considéré comme importante lÂintroduction de la science et de la technologie occidentales : les Chinois nÂont commencé à connaître véritablement la culture, la science et la technologie occidentale quÂavec Matthieu Ricci et les jésuites. Grâce leur diffusion, la pensée chinoise a commencé à changer. Naturellement, la science et la technologie introduites par Ricci sont seulement une partie des acquisitions scientifiques de lÂOccident. Quoi quÂil en soit, cÂest lui qui a introduit lÂesprit grec et lÂesprit romain de lÂOccident, très différents de lÂesprit chinois, qui en a été grandement influencé.
Matthieu Ricci a été le pionnier de lÂintroduction de « la science occidentale en Orient », mais il a été aussi le fondateur de « la science orientale communiquée à lÂOccident ». Grâce à ses initiatives et à son travail, la culture chinoise est entrée en Europe. Les. missionnaires arrivés en Chine ont diffusé en Europe la philosophie, les religions, la science, la technologie, les arts chinois, et sont même parvenus à influencer lÂEurope du XVIIIÂ siècle.
La culture chinoise a joué en effet un rôle très important dans le processus évolutif de la culture occidentale moderne. La curiosité, lÂamour, la « passion envers la Chine », typique de lÂEurope du XVIIIÂ siècle, ne peuvent être séparés des efforts de Matthieu Ricci et des autres Jésuites.
Actuellement, 400 ans après lÂarrivée de Matthieu Ricci à Pékin, la Chine est sur le point dÂentrer dans lÂOrganisation Mondiale du Commerce. Notre commémoration a plus de signification encore, parce que Matthieu Ricci précisément a construit le pont de lÂéchange culturel entre la Chine et lÂOccident ; il a rendu possible la compréhension, la connaissance réciproque entre Chinois et Occidentaux. Il faut apprécier surtout le regard de Matthieu Ricci, juste et sans préjugés, à lÂégard de la culture chinoise. Cette attitude très équilibrée entre lÂOrient et lÂOccident est un patrimoine culturel très important, et est une valeur précieuse pour nous aujourdÂhui.
Matthieu Ricci, père des études chinoises en Occident
Avant le Jésuite de Macerata, lÂOccident avait connu la Chine, notamment par Marco Polo, au temps de la Dynastie Yuan, et de Mendoza, au temps des grands navigateurs. Marco Polo nÂa pas présenté en profondeur la vie spirituelle des Chinois : il regardait la Chine du point de vue dÂun marchand vénitien. « LÂHistoire de lÂEmpire chinois » écrite par Mendoza présente la Chine en profondeur, mais, nÂayant jamais vu la Chine, il se fonde sur des récits faits par dÂautres (Kelushi et Bolara).
Matthieu Ricci a vécu longuement en Chine et a connu véritablement la civilisation chinoise. Son ouvrage « Histoire de la Mission en Chine » est rempli dÂobservations, dÂétudes profondes, dÂexpériences vécues : cÂest la première oeuvre qui présente vraiment le Chine en profondeur et dans sa totalité, une oeuvre représentative de toutes les connaissances missionnaires du temps ; et elle a eu pendant longtemps une grande importance en Occident.
Matthieu Ricci a été le premier à traduire en latin lÂÂuvre classique chinoise des « Quatre Livres » son ouvrage « La vraie doctrine sur Dieu », traduit en français, est publié au XVIIIÂ siècle en Occident. On y trouve notamment : lÂattitude envers la culture chinoise qui sera typique chez les Jésuites, intégrer, unir et compléter le confucianisme. De la sorte, Matthieu Ricci est devenu un exemple pour tous les missionnaires jésuites venus en Chine après lui, spécialistes eux aussi de la culture chinoise pendant plus dÂun siècle » Tang Ruowang (Adam Schall von Bell, en Chine durant la période 1622-1666) ; Nan Huairen (Ferdinand Verbiest, 1659-1688) ; Ai Rulue (Giulio Aleni, 1613-1649) ; Bai Yingli (Philippe Couplet, 1659-1692) ; Bai Jin (Joachim Bouvet, 1687-1730) ; Song Junrong (Antoine Gaubil, 1722-1759) ; Feng Bingzheng (J.M.A. de Mailla, 1703-1748) ; Qian Deming (J-M. Amiot, 1750-1793). Ils ont écrit 760 textes de prières et de livres en langue chinoise, un millier de lettres sur la Chine, en plusieurs langues de lÂOccident, une centaine de livres sur la culture chinoise. Ces écrits sont la base des études chinoises en Occident.
Le livre « Principes dÂÉtudes Chinoises » écrit par le Jésuite Jean Ma en Chine, fut utilisé pour la première fois par le premier professeur des Études Chinoises universitaires en Occident, Le Mushai. LÂÂuvre des missionnaires nÂa jamais été introduite dans les système scolaires comme matière fondamentale, mais elle a toujours été une base solide pour les études chinoises en Occident. On peut dire que sans les efforts de Matthieu Ricci et de ses compagnons jésuites, il nÂy aurait pas, aujourdÂhui, dÂétudes chinoises spécialisées. Les oeuvres de Matthieu Ricci sont appréciées aujourdÂhui encore, au point que sept de ses vingt écrits ont été publiés récemment dans la collection « Complété Collection in Four Treasuries ».
Avec Matthieu Ricci a débuté cette partie dÂétudes sur la culture chinoise, qui est devenue aujourdÂhui un canal fondamental pour la connaissance de la Chine par les chercheurs occidentaux. Nous espérons que tous hériteront de cet esprit.
Suan Yuan
(publié en Agence Internationale Fides, No 4183, 19-10-2001, NF 624-625)
Matteo Ricci: the learned Jesuit who knew how to listen and learn
An international seminar organized by the Istituto Vittorio Colombo, Milan, for the development of cultural, economic and political relations with the Peoples Republic of China was held at the Pontifical Gregorian University on Wednesday 24th and Thursday, 25th October, 2001 to mark the 400th anniversary of the arrival of Matteo Ricci in China. On the panel of speakers that addressed the near packed Aula Magna were Senator Giulio Andreotti, His Eminence Roger Cardinal Etchegaray and Archbishop Joseph Pittau and a glittering galaxy of Riccian scholars both from mainland China and Italy.
The Seminar was of a high academic level if one were to go by the topics and themes that were treated, among which were: ÂMatteo Ricci, an exceptional forerunnerÂ, ÂThe cultural and missionary work of Matteo Ricci in ChinaÂ, ÂThe Present State of Research conducted in China on the personality and work of RicciÂ, ÂThe Jesuits as Promoters of Chinese Culture in Europe: new discoveriesÂ. The atmosphere that marked the Seminar was free, frank and friendly.
Matteo Ricci was born in 1592, the very year that St. Francis Xavier was dying at the doors of China on the island of Sancian. It would appear as though the missionary mantle was being passed from one Jesuit to another, both of whom, though so uniquely different, died rather young having burnt themselves in carrying out the missionary mandate of proclaiming the Gospel to the ends of the world. Is it a stroke of Divine Providence that both Xavier and Ricci died with their mission unaccomplished? Xavier did not enter mainland China but died on its shores and Ricci never met the Chinese Emperor. Their Âunfinished symphonies remind us that they have bequeathed to us a mission that we must carry on and that when one journeys on a mission one never really arrives for the more one travels the further does the horizon recede!
Matteo Ricci on reaching Macao, learned much about the Chinese to a degree that made him review his own concept of mission. He thought he had already become Chinese by the way he lived and acted but he realized gradually that, until he had penetrated the Chinese soul right up to its Confucian roots, he was still far from the Chinese people. He therefore delved deep into research which, even from our point of view, would be considered daring and difficult, to face perhaps the most constant challenge of the Church down the centuries: that of inculturating the faith and evangelizing culture. So much had Ricci identified himself with the Chinese people that the Chancellor of the Ming Emperor who conceded the plot for RicciÂs burial stated: ÂNever has a stranger so noted for learning and virtue set foot in China as the learned RicciÂ. No tribute could be more endearing, no eulogy more enduring!
What, one might ask, were some of the elements that made Matteo Ricci such a success? What is it that made him a bridge between China and the West? What was it that helped him in his mission of inculturating the faith and evangelizing Chinese culture?
First and foremost, Ricci remained strong and steadfast in his own faith and tradition. Thanks to his thorough Jesuit formation and his own personal efforts at study and research, Ricci could hold his ground in any dialogue, discussion or debate. Ricci was adept at drawing and designing geographical maps but also proficient and practical in repairing clocks! Dialogue is never a compromise of truth nor an exercise in false irenicism. Truth, unadulterated and unalloyed, is always the foundation of genuine dialogue. While remaining rooted in his own faith and tradition Ricci dared to explore and enter into the religion and traditions of the Chinese people. Ricci was truly a learned missionary. He harnessed all his academic and practical talents to proclaim the Gospel and, true to his Ignatian motto, worked for the greater glory of God.
But despite his own education and erudition that made him so well equipped in a variety of disciplines, Ricci had the humility and the honesty to listen and to learn. He gave from his own abundance and received in his own poverty. The wise man knows that he does not know; only the fool thinks he knows everything. RicciÂs capacity to listen and to learn gave him the ability not only to be open and have access to the philosophical and ethical treasures of millenary Chinese culture, but also to appreciate and accept the good that he found therein. Culture, being a human product, remains always ambivalent and at times touched with evil. It therefore needs to be purified. Being firmly anchored in truth, Ricci could discern critically the grain from the chaff.
A further trait that marked RicciÂs rapport with the Chinese people and culture was his profound respect and esteem for their traditions. He strove not to alter but to adapt, not to change but to comprehend, not to demolish but to discern. It was this attitude that earned him their respect and regard. A geographically vast country that remained hemmed in and hidden by an impregnable wall and closed to the West became accessible; cultural treasures and traditions that were sealed for centuries now became available. A bridge had been built, an approach had been made. That bridge indeed was Matteo Ricci.
The life and spirit of Matteo Ricci must continue to guide us. He sought no privilege at the court of the Emperor but that of putting at the service of His Majesty his own person and all that he was able to learn about the sciences from the Âgreat West from which he came. In his Message to the Participants of the Seminar Pope John Paul II underscores the fact that Ricci based his apostolic and scientific methodology on two pillars: Chinese converts to Christianity would in no way have to be less loyal to their own country and that the Christian revelation on the mystery of God, far from destroying, rather valued and completed all that is beautiful and good, right and holy that the ancient Chinese tradition had intuited and transmitted. The first millennium was EuropeÂs, the second was AmericaÂs. Will the third millenium be AsiaÂs where two-thirds of the human race live  and which with China and India accounts for half the population of the world  where for millions Jesus still remains unknown and unloved? Will the Church, who by her very nature is missionary, in her zeal to bring the Gospel to Asia remember and rediscover the Asian face and features of Christ? Will we in our apostolic effort to evangelize Asia make Christ feel at home in the continent of his birth? The Holy FatherÂs thought provoking words and these questions provide us with some matter to ponder and pray for.
Mons. Alex Rebello
Official of the Pontifical Council of Culture
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[Français] Au cours de lÂannée commémorative des 400 ans de lÂarrivée du Père Matteo Ricci, s.j. (1552-1610) à Pékin, au Palais Impérial, en 1601, de nombreuses manifestations ont été organisées dans de nombreuses régions du monde. Quelques aspects significatifs de lÂarrivée de lÂéminent père Jésuite à Pékin sont présentés à travers trois brèves réflexions. Le Père Ricci est un précurseur, fondateur et père de lÂÉglise de Chine, pont entre la Chine et la culture de lÂOccident.
[English] Father Matteo Ricci s.j. arrived at the Imperial Palace in Beijing in 1601. Numerous events have been organised throughout the world to celebrate the 400th anniversary of this historic moment. Three brief reflections offer some elements of the significance of the arrival of this eminent Jesuit priest in China. Father Ricci is the precursor, founder and father of the Church in China, and he is a bridge between China and Western culture.
[Italiano] A 400 anni dallÂarrivo di P. Matteo Ricci SJ (1552-1610) al Palazzo Imperiale di Pechino, nel 1601, vengono organizzate numerose manifestazioni in diverse parti del mondo. Alcuni elementi significativi dellÂarrivo dellÂeminente padre gesuita in Cina vengono presentati attraverso tre brevi riflessioni. P. Ricci è precursore, fondatore e padre della Chiesa in Cina, ponte tra la Cina e la cultura dellÂOccidente.
[Español] En el año de la conmemoración de los 400 años de la llegada del P. Matteo Ricci SJ (1552-1610) a Pequín en el Palacio Imperial en 1610, se organizaron varios actos conmemorativos en diversas partes del mundo. Algunos elementos significativos de la llegada del prominente padre jesuita a Pequín, vienen presentadas a través de tres pequeñas reflexiones. El P. Ricci es precursor, fundador y padre de la Iglesia en China, puente entre la China y la Cultura Occidental.
[1] Cf. Conseil Pontifical de la Culture, Pour une pastorale de la culture, n. 10, 23 mai 1999 : « Si les droits de la nation traduisent les exigences de la particularité, il importe aussi de souligner celles de lÂuniversalité, avec les devoirs qui en découlent pour chaque nation envers les autres et toute lÂhumanité. Le premier de tous est sans nul doute le devoir de vivre dans une volonté de paix, respectueuse et solidaire à lÂégard des autres À lÂencontre du nationalisme porteur de mépris, voire dÂaversion pour dÂautres nations et cultures, le patriotisme est lÂamour et le service légitimes, privilégiés, mais non exclusifs, de son propre pays et de sa culture, aussi loin du cosmopolitisme que du nationalisme culturel. Chaque culture est ouverte à lÂuniversel par le meilleur dÂelle-même. » [2] Cf. Conseil Pontifical de la Culture, op. cit. : « Apprendre aux jeunes générations à vivre leur propre identité dans la diversité est une tâche prioritaire dans lÂéducation à la culture, dÂautant que souvent des groupes de pression ne manquent pas dÂutiliser la religion à des fins politiques qui lui sont étrangères ». |