DOCUMENTA

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: ÂUna fe que no se convierte en cultura, es una fe no acogida, no totalmente pensada, no fielmente vividaÂ (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 Ânuevos areópagosÂ; 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. [Â] 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. [Â] 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 Âat the heart of every culture lies the attitude man takes to the greatest mystery: the mystery of GodÂ (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 ChurchÂs 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 GodÂs loving work of creation. Equating marriage with other forms of cohabitation obscures the sacredness of marriage and violates its precious value in GodÂs plan for humanity (cf. Familiaris Consortio, 3).

Without doubt a primary factor in the shaping of todayÂs 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 Âbecome daily more appreciative of the gift of faith which they have receivedÂ (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 personÂs 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

ComÂè noto, lÂinflusso di Leone XIII si estese efficacemente ai vari ambiti dellÂazione pastorale e dellÂimpegno culturale della Chiesa. [Â] 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 Â e ciò rende più complessa la situazione Â queste memorie ÂinquinateÂ sono addirittura diventate punti di cristallizzazione dellÂidentità nazionale e, in alcuni casi, persino di quella religiosa. Ecco perché occorre rinunciare a qualsiasi strumentalizzazione della verità. LÂamore 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. EÂ da qui che ha inizio il processo della purificazione della memoria.

LÂinvito 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. EÂ invece importante sforzarsi anzitutto di risalire al contesto socio-culturale dellÂepoca, 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 Âpurificare la memoriaÂ.

Messaggio in occasione del Convegno commemorativo ÂLeone XIII e gli studi storiciÂ, 31-10-2003.

Europa: unità nella diversità

LÂEuropa, nata dallÂincontro di diverse culture con il messaggio cristiano, vede oggi crescere nel suo seno, a causa dellÂimmigrazione, 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 ÂtestÂ del rispetto degli altri diritti e si realizzano attraverso la previsione di unÂadeguata 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 dÂinstabilità 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 allÂanima delle Nazioni ed ai sentimenti della maggioranza delle loro popolazioni.

Ai partecipanti alla Conferenza dei Ministri dellÂInterno dellÂUnione Europea sul tema: ÂIl dialogo interreligioso: fattore di coesione sociale in Europa e strumento di pace nellÂarea mediterraneaÂ, 31-10-2003.

BISHOPSÂ CONFERENCE OF SCOTLAND

Response to ÂTackling Religious HatredÂ

Introduction

The Catholic BishopsÂ 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 ExecutiveÂs willingness to face up to this issue.

Response to Recommendations

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 Âthe sign of the crossÂ 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 Âalarm, upset or provokeÂ 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 Âsign of the crossÂ would be banned would seem to be a victory for those who are intolerant of any manifestation of the Catholic faith. [Â]

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:

1. The right to religious freedom is grounded in respect for human dignity.

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 BishopsÂ Conference of Scotland to ÂTackling Religious HatredÂ, Parliamentary Briefing, 10-3-2003.

CURIA ROMANA

Summarium

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.