Jean-Paul II a remis la miséricorde de Dieu « au centre »
Apr 02, 2008
Par le cardinal Poupard.
ROME, Mardi 1er avril 2008 (ZENIT.org) - Jean-Paul II a remis la miséricorde de Dieu « au centre » de la théologie comme de la pastorale, souligne le cardinal Poupard.
Le cardinal Paul Poupard, président émérite du Conseil pontifical de la culture évoque aujourd'hui à Radio Vatican la béatitude des miséricordieux, à l'occasion de l'ouverture, demain matin du premier congrès mondial sur la miséricorde, héritage spirituel de Jean-Paul II. Ce sera, le 2 avril, le 3e anniversaire de la mort du pape Wojtyla.
Le cardinal Poupard rappelle en effet que Dives in misericordia, le Dieu « riche en miséricorde » a été le thème de la première encyclique de Jean-Paul II.
La miséricorde remise « au centre »
Pour le cardinal Poupard, « la miséricorde est le deuxième nom de l'amour : « Soyez miséricordieux comme votre Père est miséricordieux » - « bienheureux les miséricordieux parce qu'ils obtiendront miséricorde ».
Il souligne l'évolution apportée par Jean-Paul II : « Je me souviens qu'au premier congrès auquel j'ai participé à Collevalenza pour le premier anniversaire de cette encyclique, j'avais ouvert les encyclopédies théologiques, les dictionnaires, les manuels de théologie, cherchant en vain le mot ‘miséricorde'. Et Jean-Paul II l'a remise au centre ».
« Le deuxième nom de Dieu »
C'est, souligne le cardinal Poupard, une urgence pour le monde d'aujourd'hui : « Et ainsi, il nous a rappelé que notre monde, dans lequel il faudrait avoir le cœur liquéfié, alors qu'il est trop souvent pétrifié, nous avons besoin de revenir à la méditation, comme lui, qui a cité mille fois Gaudium et Spes en disant: « Seule la vérité sur Dieu permet de découvrir la vérité sur l'homme » et « Miséricorde » est « le deuxième nom de Dieu ». »
La miséricorde nous réchauffe le cœur
C'est un remède à l'inquiétude du monde, ajoute le cardinal Poupard : « Nous vivons dans un monde dans lequel tant de personnes sont en proie à l'inquiétude, au ressentiment, à la violence, et à l'injustice. Il est donc de toute première importance de présenter le mystère de Dieu dans son cœur, et justement, le Cœur transpercé sur la croix. Tel est le grand message qui est à la fois théologique et pastoral, et je crois que des années après, nous en avons encore plus besoin : lorsque nous écoutons la radio, que nous regardons la télévision, que nous parcourons les journaux, nous voyons tant et tant de choses dramatiques à travers le monde, qu'il me vient à l'esprit ce que disait mon compatriote Bernanos : ‘Le monde moderne a froid et claque des dents'. La Miséricorde nous réchauffe le cœur ».
La fede, la Chiesa e l’uomo
Mar 20, 2008
Intervento del cardinale Poupard in un convegno a Lodi sull’Europa.
(Radio Vaticana, 19/03/2008) Il contributo della Chiesa e delle religione nella costruzione di una nuova Europa unita. E’ questo in estrema sintesi il cuore dell’intervento del presidente emerito del Pontificio Consiglio della Cultura, cardinale Paul Poupard, al convegno “Il sogno dei padri dell’Europa è ancora attuale? Il cammino europeo di fronte alla cultura moderna”, tenutosi ieri sera a Lodi. “Se la Chiesa ritiene non essere sua competenza pronunciarsi in favore di un tipo specifico di sistema politico per l’Europa, tuttavia sente il bisogno di ricordare che ogni progetto politico” deve “essere al servizio del bene comune”, ha spiegato nel discorso ripreso dal Sir il cardinale Poupard, aggiungendo che “l’Europa non saprà costruirsi su un semplice sistema di mercato. Essa esige una volontà politica fondata su un insieme di valori comuni che nel corso dei secoli ne hanno arricchito il patrimonio culturale condiviso”. “Per questo – ha ribadito il cardinale Poupard - non possiamo lasciare fuori della porta della Casa europea le religioni” e “il silenzio nella Carta costituzionale europea sull’azione positiva” di queste ultime “è un’afasia aggiunta ad un’amnesia riduttiva”. Il presidente del Pontificio Consiglio della Cultura ha poi voluto precisare che “la Chiesa non pretende certo la direzione degli affari degli Stati”, e riconosce la “giusta separazione dei poteri” considerando “la laicità come la garanzia della libertà di coscienza di tutti i cittadini”. Il cardinale Poupard si è quindi soffermato sulle difficoltà incontrate nella “costruzione della nuova Europa”, realtà ancora “in cammino”, che si sta dimostrando come “un’istituzione verticistica e burocratica che non riesce a far amare ai cittadini il progetto unitario europeo”. Secondo il porporato, essa sta oggi attraversando una crisi “che non si esaurisce nelle sue manifestazioni economiche, sociali e ideologiche” ma è anzitutto “di tipo culturale, cioè spirituale”; per questo occorre rimettere al centro l’uomo, “cuore del cristianesimo e del progetto europeo, perché è solo lui che può aprire le vie del futuro”, e “l’unica battaglia che vale davvero la pena combattere, è la battaglia in favore dell’uomo”. Tuttavia il cardinale Poupard ha detto che di fronte alle sfide posta dalla cultura odierna “non c’è spazio per l’apatia e il disimpegno”e infine ha esortato a non “cedere alla paura o al pessimismo” ma piuttosto a “coltivare l’ottimismo e la speranza”, perché “il destino di una società dipende sempre da una minoranza capace di credere”.
Cardinal Poupard on "Populorum Progressio"
Nov 14, 2007
"Lack of Education Is As Serious As Lack of Food".
ROME, NOV. 13, 2007 (Zenit.org).- Here is the text of a speech delivered by Cardinal Paul Poupard, retired president of the Pontifical Councils of Culture and Interreligious Dialogue, titled "'Populorum Progressio': Education for Development."
The speech was given Oct. 29 at the Patristic Augustinianum Institute during an event organized by the Society of Jesus' Commission for Social Communications, which presented the "Give 1, Get 1" initiative of the One Laptop per Child Project.
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1. At the invitation of the Secretary of the Commission for Social Communications of the Society of Jesus, Father Thomas Rochford, I am pleased to be here to speak about the encyclical letter "Populorum Progressio," whose fortieth anniversary we are celebrating this year. Previously Father Rochford has approached me regarding the Nexus Mundi Foundation, which I know some of you are familiar with. Today, instead, we are here to hear about another project: Nicholas Negroponte's project One Child One Laptop. To all of you my cordial salutations.
Paul VI's encyclical on the development of peoples contained two great affirmations, one in the introduction, "the social question ties all men together", and the other in the conclusion "Development is the New Name for Peace". Between them Papa Montini articulated a solemn call to "urge all men to pool their ideas and their activities for man's complete development and the development of all mankind" (§ 5). Our reflection on this encyclical -- taken largely from my recent publication "Populorum progressio tra ricordi e speranze" -- aims to continue its message within today's conference, resurrecting the spirit of hope and confidence for the integral development of each individual in an atmosphere of fraternal concern, the central thrust of the encyclical.
2. I was a young collaborator in the Secretariat of State of Pope Paul VI when he himself asked me to present his encyclical letter "Populorum Progressio" at the Press Room of the Holy See. It was my first press conference, and so you can imagine what an emotional occasion it was for me! And not only for me, there was great expectation among the bishops, the clergy, religious men and women, and lay people, and also further afield among men and women of goodwill who saw this occasion as the next great moment in the pastoral care of the Catholic Church for the contemporary world. Indeed, some journalists measured the arc of time in terms of the Second Vatican Council document "Gaudium et Spes," John XXIII's "Pacem in Terris" and now this new encyclical of Paul VI, whose publication date was adjusted to Tuesday of Easter Week, due to the great amount of interest. In fact, the document did have other precursors in Leo XIII's encyclical "Rerum Novarum," Pius XI's encyclical "Quadragesimo Anno," Pius XII's radio messages to the world, and John XXIII's "Mater et Magistra." And let us not forget too that since then we have had "Laborem Exercens," and "Sollicitudo Rei Socialis." But by far the most dramatic document, for its timing, insight, and sense of occasion, was Paul VI's "Populorum Progressio."
3. When the encyclical was conceived, we were living through times of great ferment. The third world had made its voice heard through their bishops at the Second Vatican Council, right at the heart of the Church, which had opened itself to the world, wishing to be as leaven in the bread, to nourish and sustain the world in transformation, a world which was increasingly multicultural and multiracial, a world inebriated by its technological progress and facing the nuclear threat, a world in which east and west, north and south were in ever closer contact. A world that had become socialised.
The 1960s would see Kennedy and Khrushcev, Chairman Mao and President Johnson, and then that cultural, social and political movement in the Springtime of Prague and the student revolutions across the world, notably in California, Paris and Turin. A cultural revolution which expelled age-old institutions and educational models, opening the door to new challenges and opportunities; an ambience in which customs, mindsets, and ways of life would change, the very fabric of culture transformed as people sought a society less authoritarian and free. Religious, political and civil authority changed its nature, and the bizarre slogan became the new gospel "interdit d'interdire", "no banning allowed". While the intentions of the student movement were to replace the old institutions with a more humane society, what actually happened was the creation of a void which would be filled by economic promoters eager to make material gain; publicity and marketing became the new truth, particularly with the rise of television, and man became closed in on himself, or as my friend the poet Pierre Emmanuel put it, we became "ontologically distracted." It was a world living for the here and now. The Second World War had been forgotten, economic prosperity had brought great distractions; Europeans had forgotten the meaning of hunger, fear, and, what is worse, had closed their eyes, minds and hearts to the downtrodden, the poor and the weak.
4. It was with courage that Paul VI spoke to men and women ensnared in this endless series of distractions -- "divertissements" as Pascal put it. The Pope spoke not out of opportunity, but out of necessity. The populations of the world had become in one way nearer, but at the same time less familiar with each other. He sought to recover the meaning and duty of fraternity. He appealed not just for economic progress, but for a fraternal progress. And he did so with an urgency, for it was no longer the case of just the poor man, Lazarus holding out his hand not to receive any crumbs. Now it is was not just Lazarus, but entire multitudes of peoples who were hungry, illiterate, and on the verge of war. And the response needed was to be built not on the basis of an ideal, but in the concrete reality of what it means to be truly human, underlining what it means to recognise the poor as brothers, to be solidaritous, to seek development for the poor for the sake of all.
5. Historians will have an easy task in examining the preparations of the encyclical, for there are volumes of notes and dossiers in the Vatican archives[1]. But the spirit of love that drove the preparations, an essential characteristic of Pope Paul VI himself, is already clear for all to see. When I presented the document I had this to say...
"It is a letter, not a tract, nor a course, nor an erudite article; but a letter, and so it is inspired by Christian love. So it aims to resolve and energise, bringing the attention of the Church and the world's public opinion to the issues discussed therein, to offer human and scientific solutions, able to define the thought of the Church in this field and to help the world think along these lines of thought."
As with our current Pontiff, Benedict, love was a theme of the Pope from Brescia. In his first message to the human family, titled "Qui fausto Die", no sooner had he announced the continuation of the Council than he signalled another principal aim of his PontifIcate, and I quote,
"The unequivocal order of love of neighbour, the proof of the love of God, demands from all men a more equitable solution of the social problems; it demands provisions and cures for developing countries, where often the standard of life is not worthy of the human person; it imposes a global study to improve the conditions of life. This new era, which has been opened to humanity through the conquests of space, will be blessed by the Lord if men learn how to recognise each other as brothers not competitors, to build a world order in holy reverence of God, respecting his Law, in the sweet light of charity and mutual collaboration."
From its beginning to its end, "Populorum Progressio" is aimed at action inspired by love. There is also an adoption of the threefold method dear to Catholic Action: "voir -- juger -- agir." Having noticed the "immediate misery" (n.9), the "growing unbalance" (n.8), "the scandal of clamourous inequality" (n.9), Paul VI offered a new standard for growth: the transcendent humanism which the person achieves by being inserted into Christ is the ultimate goal of development, and the "integral development of the individual necessarily entails a joint effort for the development of the human race as a whole" (n. 43). Hence the call for action, to mutual solidarity, to work for social justice, a promotion of universal charity, dialogue between nations, equity in trade relations, the creation of a fund for relief of impoverished peoples, and a renewed sense of hope for the future.
6. In "Sollicitudo Rei Socialis," John Paul II underlined some nodes of our encyclical, especially its theme, development, which needs to be seen not only as a term of social and economic sciences, but primarily in its ethical, cultural and spiritual dimensions; and he noted how it opened the "social question" to a wider scale, not just geographically or globally, but in its human dimension as a moral question, with the duty of solidarity -- dutiful today as it was 40 years ago tying development to universal interdependence. This meant there was a reappraisal of the meaning of development, which is now seen in its fraternal and universal dimension for the whole of each and every person; it cannot be built on National or individual egoisms or restricted to mere material gain. Economic issues can no longer be considered without the full dimension of the human person, for the economy exists for man, through man and in man. No one, no people, no culture, no aspect of the human person can be excluded from it. In speaking with such realism and offering a message of hope founded on Revelation -- Paul VI's was a call for a programme of economic stability, moral dignity, education, and universal collaboration between nations, reminding the men and women of the world of the serious and urgent duty of promoting an international social justice.
7. While Paul VI's words were prophetic, it is sad to see how little the situation changed. Despite industrial and economic growth, humanity still suffers. War, poverty, both material and spiritual, and misery remain. Yet Paul VI's views on development as the pathway to peace, have become recognised as a valid and fundamental therapy. His is a form of development worthy of the name, bringing it to each and every person, and in every aspect of their humanity.
Within this new vision of development -- and here I conclude for today's conference -- Pope Paul VI gave priority of place to education. Let us hear his words as I quote from number 35:
"We can even say that economic growth is dependent on social progress, the goal to which it aspires; and that basic education is the first objective for any nation seeking to develop itself. Lack of education is as serious as lack of food; the illiterate is a starved spirit. When someone learns how to read and write, he is equipped to do a job and to shoulder a profession, to develop self confidence and realize that he can progress along with others" ("Populorum Progressio," 35).
And again at number 76, under the magisterial title Development is the new name for peace he warns of the urgency of this need:
"Extreme disparity between nations in economic, social and educational levels provokes jealousy and discord, often putting peace in jeopardy." ("Populorum Progressio," 76).
To that prophetic voice of Paul VI we still have a duty to listen and to respond. Let us do so with urgency and with care, lest we be accused with the words I heard drastically at the time of the publication of "Populorum Progressio" from the mouth of someone from the developing world. I remember his piercing accusation only too well. He said, "You have kept Christ for yourself, and left us only with the cross".
Thank you for your time.
* * *
[1] The document itself mentions the Holy Father's collaborators in reading the signs of the times and, with the pastoral gaze of a shepherd, expert in humanity thanks to the perspective of Revelation, setting out priorities for a strategic response. They were Jacques Maritain, Colin Clark, Von N ell-Breuning, Mons Larrain, Fr De Lubac, and Maurice Zundel. I will never forget Fr Lebret Indeed, Earlier this month I was able to give a talk in the distinctive Abbaye Saint Jacut de la Mer which was the home of Pere Lebret It was his work that helped to shape the future encyclical, particularly his 1963 dossier titled: "Sur Ie developpement economique, social, moral- Materiel d'etude pour une encyclique sur les principes moraux du developpement humain." For justice's sake I might also mention Francois Perroux, a regular visitor to Papa Montini. His thought and work notably influenced the encyclical. Indeed he was so upset at not being mentioned in the footnotes that he came to remonstrate with me: a fact which caused some consternation up in the Third Loggia due to his deafness and tendency to speak very, very loudly.
Après avoir servi quatre papes, le cardinal Paul Poupard quitte le Vatican
Sept 06, 2007
Fils d'un vigneron angevin, il était devenu l'une des grandes figures de la Curie. Il pourrait briguer le fauteuil laissé vacant à l'Académie française par Jean-Marie Lustiger.
(Le Figaro, 04 septembre 2007) Après plus d'un quart de siècle au Vatican, le cardinal Paul Poupard, 77 ans, a quitté hier ses fonctions. Benoît XVI a remplacé l'emblématique « ministre de la culture » du Saint-Siège par Mgr Gianfranco Ravasi, un Italien de 65 ans, bibliste renommé et préfet de la non moins prestigieuse Bibliothèque ambrosienne à Milan. La verve et le brio du cardinal français, qui a servi quatre papes, en font l'une des grandes figures de la Curie.
Cet Angevin, fils d'un vigneron de Bouzillé dans le Maine-et-Loire, est fier de ses racines et de son parcours. Après le petit séminaire de Beaupré et la catho d'Angers, un doctorat en théologie et en histoire à l'École pratique des hautes études à Paris, le père Poupard fut envoyé à Rome en 1954. Il y passa douze années au service de Jean XXIII et de Paul VI. Rentré en France, il fut nommé recteur de l'Institut catholique de Paris. Un poste qu'il occupa pendant près de dix ans, jusqu'à ce qu'en 1980, Jean-Paul II le remarque lors de sa première visite dans l'Hexagone. Quinze jours plus tard, le pape polonais le rappelait à Rome et lui confiait le Secrétariat pour les non-croyants. En 1982, toujours à la demande de Jean-Paul II - qui usait avec lui « d'une grande liberté de langage » souligne le cardinal - il créait le Conseil pontifical pour la culture qu'il a dirigé jusqu'à aujourd'hui. En tant que tel, il présida la commission qui réhabilita Galilée en 1992, après onze ans de travaux.
En 2005, âgé de 75 ans - l'âge de la retraite administrative au Vatican - le cardinal Poupard présenta sa démission à Benoît XVI, qui le reconduisit dans ses fonctions. En mars 2006, Il lui confiait en sus la présidence du Conseil pontifical pour le dialogue interreligieux, en charge, notamment, de l'islam.
Controverse de Ratisbonne
Il fut alors pris dans la tourmente de la controverse de Ratisbonne, qui, en septembre 2006, enflamma le monde musulman. Le cardinal n'avait pas été informé au préalable du contenu de ce discours dans lequel le Pape reprenait les propos d'un empereur byzantin du XIVe siècle qui assimilaient islam et violence. C'est un autre cardinal français, Jean-Louis Tauran, ancien « ministre des Affaires étrangères » de Jean-Paul II, qui lui a succédé à ce poste le 1er septembre. Ce dernier est l'ultime prince de l'Église français en charge d'un portefeuille romain.
Le cardinal Poupard peut s'enorgueillir de sa longévité à la tête d'un « ministère » du Saint-Siège. Aucun de ses collègues n'est resté en fonction aussi longtemps. Auteur prolifique, il aime faire les honneurs de sa bibliothèque privée, riche de milliers de volumes. Pour le cardinal, l'heure de la retraite n'a pas encore sonné. Il continuera de vivre à Rome et d'être actif au Vatican. Un groupe d'amis a décidé de fonder à Crema, près de Milan, une « fondation cardinal Poupard » pour poursuivre son oeuvre et son enseignement. Le cardinal pourrait aussi briguer à l'Académie française le fauteuil laissé vacant après le décès du cardinal Jean-Marie Lustiger.
Le cardinal Poupard quitte le Conseil pontifical pour la culture
Sept 05, 2007
Le cardinal français, qui était depuis près de vingt ans président du Conseil pontifical pour la culture, a été remplacé lundi 3 septembre par Mgr Ravasi.
(La Croix, 03/09/2007) «Avec vingt-sept ans à la tête d’un dicastère de la Curie romaine, je suis une sorte de recordman ! » De son Anjou natal, où il se repose comme chaque été, le cardinal Paul Poupard, dont la démission de la tête du Conseil pontifical pour la culture a été acceptée lundi 3 septembre par Benoît XVI, affiche une grande sérénité.
« Après tout, j’étais depuis deux ans en quelque sorte prolongé », explique encore à La Croix cet homme affable qui vient de fêter ses 77 ans jeudi dernier. Or, en Curie, l’âge de départ à la retraite est fixé à 75 ans.
De fait, c’est dès juin 1980 que Mgr Poupard, alors évêque auxiliaire et recteur de l’Institut catholique de Paris, avait été nommé par Jean-Paul II pour diriger le Secrétariat pour les non-croyants, succédant au cardinal Franz König : soit quelques mois avant que le cardinal Ratzinger n’arrive à la Congrégation pour la doctrine de la foi. Il faudrait d’ailleurs ajouter à cette ancienneté romaine les douze années passées à la Secrétairerie d’État sous Paul VI où, jeune prêtre docteur en théologie et en histoire, il fut appelé en 1959.
Il apparaît ainsi comme l’un des meilleurs connaisseurs de la Curie, de sa petite comme de sa grande histoire (1).
Sa fierté, la culture
Côté grande, le cardinal angevin se remémore ses premiers pas, en pleine guerre froide, avec un pape polonais, dans le dialogue avec les non croyants. La problématique était alors d’affronter les défis posés par le communisme à l’Église. Lorsqu’il fut pendant un an et demi, de mars 2006 à juin dernier, président du Conseil pontifical pour le dialogue interreligieux, que Benoît XVI avait rapproché temporairement du Conseil pour la culture en pleine crise de Ratisbonne, le cardinal français établissait, toutes proportions gardées, un parallèle entre le dialogue actuel avec les musulmans et celui d’hier avec les marxistes…
Mais sa fierté, à quoi il a consacré un quart de siècle, c’est la culture. En 1988, Jean-Paul II lui demande d’y succéder comme président à un compatriote, le cardinal Gabriel-Marie Garrone. Paul Poupard, créé cardinal dans l’intervalle en 1985, y promeut, raconte-t-il, « un changement radical de la manière avec laquelle l’Église considérait la culture. Non plus seulement à travers les grands chefs-d’œuvre classiques, dans une conception élitiste, mais, selon les perspectives tracées par Vatican II, dans une vision anthropologique de la culture comme âme d’un peuple. »
De toutes ces années, il lui reste aussi cette conviction, forgée au cours des rencontres aux quatre coins de la planète, « de la reconnaissance de la culture chrétienne partout dans le monde ». Aussi ne peut-il cacher un sentiment de « tristesse » quand il regarde l’Europe et la France où, constate-t-il, « la culture chrétienne est ébranlée » : des paroisses qui ferment, des congrégations qui meurent et surtout, s’inquiète-t-il, de nouvelles générations sans culture chrétienne. Cette « crise de la transmission » est sans doute, conclut-il, l’un des principaux défis qui attend son successeur.
Isabelle DE GAULMYN, à Rome
(1) Le cardinal Poupard compte une quarantaine d’ouvrages à son actif, sur l’Église et le Vatican, ainsi que sur les religions, tous traduits en de multiples langues.
Intervista con il cardinale Poupard
Sept 05, 2007
Il futuro della Chiesa si gioca nell'incontro con le culture.
(Radio Vaticana, 04/09/2007) Ieri il Papa ha nominato come nuovo presidente del Pontificio Consiglio della Cultura mons. Gianfranco Ravasi, finora prefetto della Biblioteca Ambrosiana. Mons. Ravasi succede al cardinale Paul Poupard, che lascia un incarico che ricopriva dal lontano 1988. Il porporato francese nel 1985 era stato nominato da Giovanni Paolo II presidente del Pontificio Consiglio per il dialogo con i non credenti, dicastero poi fuso nel 1993 con quello della Cultura. E dunque per oltre 20 anni ha guidato il dialogo della Chiesa cattolica con la società contemporanea. Ma che bilancio fare? Ci risponde lo stesso cardinale Poupard al microfono di Giovanni Peduto:
R. – E’ difficile fare un bilancio. La cosa essenziale è che adesso nella Chiesa c’è una percezione più grande della posta in gioco, che riguarda l’incontro della Chiesa con le culture. E’ proprio lì che si gioca il futuro della Chiesa e del mondo. E’ una cosa enorme, che si è tradotta in tante iniziative, sia per l’evangelizzazione delle culture che per l’inculturazione del Vangelo, le quali vanno di pari passo.
D. – Eminenza, come è cambiata la cultura in questi anni?
R. – In questi anni, prima di tutto, c’è un grande cambiamento nel mondo e si è visto emergere, più che nel passato, al di fuori dell’Europa, nella coscienza sia delle culture tradizionali africane, sia delle grandi tradizioni dell’Asia, sia nella realtà singolare della cultura latino-americana. Invece, in Occidente, c’è stata una secolarizzazione progressiva e una perdita di terreno forte da parte della cultura cristiana. Un impegno, dunque, sempre più incisivo viene richiesto alla Chiesa per rendere ai cattolici, ai cristiani, il senso e la fierezza della propria cultura e per non lasciarsi invadere dalla cultura mondana, secolarizzata, che torna ad essere pagana. C’è tutta una corrente che, in nome della laicità diventa laicismo e che vorrebbe respingere la cultura cattolica e cristiana anche dalla vita pubblica, come se fosse nemica dell’umanità, quando invece è tutto il contrario. Abbiamo visto nel grande dibattito sull’Europa questa afasia, amnesia, cioè questo dimenticare le radici culturali dell’Europa. In questo, nel futuro, forte, fortissimo sarà l’impegno della Chiesa per fronteggiare questa nuova problematica.
D. – Lei, Eminenza, è stato anche presidente del Pontificio Consiglio per il dialogo con i non credenti dal 1985 al ’93, anno della fusione del dicastero con quello della Cultura, nonché, anche se per breve tempo, presidente del Pontificio Consiglio per il dialogo interreligioso. Come dialogare oggi sia con chi è lontano da Dio e sia con chi non è cristiano?
R. – Devo dire che è stata mia convinzione dall’inizio che non si può dialogare se non ci sono valori condivisi da una parte e dall’altra. Ci vogliono dei valori comuni, un linguaggio comune e anche un ideale comune, altrimenti non è più un dialogo, ma un monologo.
D. – Eminenza, mons. Gianfranco Ravasi, chiamato a succederle, ieri dai nostri microfoni ha avuto parole di grandissimo elogio per lei e per l’opera che ha svolto in questi anni...
R. – Mons. Ravasi è un uomo di grande cultura. Mi rallegro molto che sia lui a raccogliere l’eredità che si è venuta a creare sullo slancio del Servo di Dio Giovanni Paolo II e sotto l’impulso di Papa Benedetto. E sono molto lieto di pensare che lui farà fruttificare questa eredità e che l’amplierà con la sua grande cultura biblica, umana, cristiana e tout court. E’ un vero dono per la Santa Sede e per la Chiesa.
D. – Eminenza, lei certamente non si fermerà. Cosa farà adesso?
R. – Adesso, prima di tutto andrò a presiedere, come previsto, il grande pellegrinaggio mariano diocesano per la Natività della Madonna, domenica prossima. Tornerò a Roma il 15 settembre e sarò ancora alla guida del dicastero fino al 15 ottobre, quando si farà il passaggio delle consegne con il mio successore. Sarò impegnato come sempre nei diversi dicasteri, ai quali partecipo: il dicastero per l’Evangelizzazione dei Popoli, per il Culto Divino, per l’Educazione Cattolica, per l’Unità dei Cristiani, dei Laici. Sarò poi impegnato in tante conferenze e interventi che mi sono stati richiesti. Il primo sarà proprio a settembre. Andrò a Crema per inaugurare una fondazione “Cardinale Poupard” che degli amici hanno voluto creare, per proseguire e ampliare la mia piccola opera in questo campo. L’indomani sarò a Brescia per presiedere il Convegno internazionale dell’Istituto Paolo VI di Brescia. All’inizio di ottobre parteciperò ad un altro convegno, per il 40.mo dell’Enciclica Populorum Progressio. Poi andrò al Convegno dell’Unione parlamentare europea e poi avrò altri impegni. Non dimenticando naturalmente le tante proposte perché continui a scrivere e condividere la mia esperienza e ampliare sempre più in un altro modo, ma nello stesso senso, quel dialogo salvifico della Chiesa con tutte le culture del mondo.
Vatican has no plans to convert Russia to Catholicism - Cardinal Poupard
Jul 16, 2007
The Vatican does not want to convert Russia to Catholicism, and relations with the Moscow Patriarchate are improving, President of the Pontifical Council for Culture Cardinal Paul Poupard told students of the Orthodox St. Tikhon Humanitarian University on Monday.
Moscow, Interfax (18/06/2007) - The Vatican does not want to convert Russia to Catholicism, and relations with the Moscow Patriarchate are improving, President of the Pontifical Council for Culture Cardinal Paul Poupard told students of the Orthodox St. Tikhon Humanitarian University on Monday.
Poupard said the Vatican never wanted to make Russia a Catholic country. The Holy See is praying for a Christian Russia and further preaching by Orthodox and Catholic disciples, he said.
The cardinal admitted differences between Orthodox and Catholic clerics as members of one and the same family.
The two churches want to speak about their belief, he said, adding that at the meeting he was wearing a cross he had received from Patriarch of Moscow and all Russia Alexy II.
The atmosphere of inter-church relations has changed, Apostolic Nuncio to Russia Archbishop Antonio Mennini said. He said they could affirm Christian values together and be friends.
The Russian Orthodox Church feels that it is respected by the Holy See, the archbishop said. The Vatican regards the Russian Orthodox Church as the national church and welcomes the opportunity to meet and learn about the Russian religious tradition, he said.
Turning green – Vatican takes step to become world’s 1st carbon neutral sovereignty
Jul 16, 2007
The Vatican, in responding to its own call that mankind become a more aware and more active caretaker of the earth, will take a step to lift its carbon footprint and become the first entirely carbon neutral sovereign state in the world.
VATICAN CITY (Catholic Online, 13/07/2007) – The Vatican, in responding to its own call that mankind become a more aware and more active caretaker of the earth, will take a step to lift its carbon footprint and become the first entirely carbon neutral sovereign state in the world.
In a brief July 5 ceremony here, the Vatican declared that it had accepted a proposal to create a new Vatican climate forest in Europe that will offset all of the Vatican City State’s carbon dioxide omissions for this year.
“Environmental protection,” said Cardinal Paul Poupard, head of the Pontifical Council for Culture, “is not a political issue.”
“It is not enough to have a simple commitment for a few people. Instead it is necessary, as underlined by his holiness, to have the dawn of a new culture, of new attitudes and a new mode of living that makes man aware of his place a caretaker of the earth.”
Planktos/KlimaFa, a climate ecorestoration company, made the donation of forestland in Hungary’s Bukk National Park to create the new Vatican climate forest.
“I am honored to receive this donation,” Cardinal Poupard said. “In this way, the Vatican will do its small part in contributing to the elimination of polluting emissions from carbon dioxide which is threatening the survival of the planet.”
A “carbon footprint” is a measure of the amount of carbon dioxide emitted through the combustion of fossil fuels. Carbon dioxide is recognized as a greenhouse gas, of which increasing levels in the atmosphere are linked to global warming and climate change. As plant life gives off oxygen, the planting of forests is seen as a way of mitigating the environmental impact of the consumption of natural resources.
"As the holy father, Pope Benedict XVI, had recently stated, the international community needs to respect and encourage a ‘green culture,’ characterized by ethical values,” Cardinal Poupard said.
“The Book of Genesis tells us of a beginning in which God placed man as guardian over the earth to make it fruitful. When man forgets that he is a faithful servant of this earth, it becomes a desert that threatens the survival of all creation,” he added.
"The Holy See's increasingly creative environmental leadership is both insightful and profound,” said Russ George, Planktos chief executive officer and KlimaFa managing director. “Not only is the Vatican steadily reducing its carbon footprint with energy efficiency and solar power, its choice of new mixed growth forests to offset the balance of its emissions shows a deep commitment to planetary stewardship as well. It eloquently makes the point that ecorestoration is a fitting climate change solution for a culture of life."
"We believe this climate forest initiative clearly reflects the Vatican's deep commitment to both environmental healing and the welfare of the poor,” said David Gazdag, KlimaFa's managing director. “Besides their local ecological and global climatic benefits, these projects offer many rewarding new eco-forestry jobs to struggling rural communities and increasing eco-tourism employment opportunities as these beautiful woodlands mature." The dimensions of the new Vatican climate forest will be determined by the Vatican’s 2007 energy usage and the success of its current emission reduction efforts.
Planktos/KlimaFa also announced that it has committed to work with the Vatican and the Pontifical Council of Culture to develop methods to calculate the carbon emissions of individual Catholic churches and offer ecorestoration options to turn their carbon footprints green. The announcement came less than two months after the Vatican told member countries of the United Nations that the world community must address the threat posed by global warming and build more sustainable economies or face the continued drift toward tensions, conflicts and a crisis in the very existence of peoples.
In an May 10 statement to the U.N. Economic and Social Council’s Commission on Sustainable Development on “Turning Political Commitments into Action, Working together in Partnership,” Archbishop Celestino Migliore, apostolic nuncio of the Holy See’s permanent mission to the U.N., stressed that the scientific evidence for global warming and mankind’s role in the increase of greenhouse gasses “becomes ever more unimpeachable” and its effects already impacting the world community.
“The consequences of climate change are being felt not only in the environment, but in the entire socio-economic system, Archbishop Migliore said, noting that “such activity has a profound relevance, not just for the environment, but in ethical, economic, social and political terms as well.”
Global warming, he said, “will impact first and foremost the poorest and weakest who, even if they are among the least responsible for global warming, are the most vulnerable because they have limited resources or live in areas at greater risk.”
The issues surrounding climate change are far-reaching, the Vatican nuncio said, pointing to the connection between it and the drive to acquire and consume energy and water resources and protecting human health and the environment.
“The earth is our common heritage and we have a grave and far-reaching responsibility to ourselves and to future generations,” he said.
The international community, Archbishop Migliore said, must come to terms to establish a “common, global, long-term energy strategy, capable of satisfying legitimate short- and medium-term energy requirements, ensuring energy security, protecting human health and the environment and establishing precise commitments to address the question of climate change.”
The nuncio spoke with some urgency, noting that the U.N. Security Council recently dealt with the relationship of energy, security and climate change.
“We are already witnessing struggles for the control of strategic resources such as oil and fresh water, both of which are becoming ever scarcer,” he said.
“If we refuse to build sustainable economies now, we will continue to drift towards more tensions and conflicts over resources,” Archbishop Migliore warned, pointing to “many of the most vulnerable societies already facing energy problems” “and to the threatened “very existence of coastal peoples and small island states.”
Pope Benedict XVI addressed the issue in his World Peace Day 2007 message.
In the wide-ranging "The Human Person, the Heart of Peace," dated Jan. 1 and released Dec. 8, Benedict tied “the ecology of nature” with “human ecology” and “social ecology,” noting the “inseparable link between peace with creation and peace among men.”
“Disregard for the environment always harms human coexistence,” the pope said. “There is an inseparable link between peace with creation and peace among men.”
Concerning the environment, he pointed specifically to “the increasingly serious problem of energy supplies” and to the “unprecedented race for available resources” by some nations and blockage to resources impacting the development of other nations.
“The destruction of the environment, its improper or selfish use, and the violent hoarding of the earth's resources cause grievances, conflicts and wars, precisely because they are the consequences of an inhumane concept of development,” the pope said.
“Indeed, if development were limited to the technical-economic aspect, obscuring the moral-religious dimension, it would not be an integral human development, but a one-sided distortion which would end up by unleashing man's destructive capacities,” he said.
Le Vatican va devenir le premier état souverain neutre en termes d’émissions de carbone dans le monde
Jul 13, 2007
En vertu d’un accord avec le Vatican, la société Planktos/KlimaFa est aujourd’hui heureuse et honorée d’annoncer que le Saint-Siège projette de devenir le premier état souverain complètement neutre en termes d’émissions de carbone et a choisi les crédits de restauration de l’écosystème KlimaFa pour atteindre cet objectif historique.
SAN FRANCISCO--(BUSINESS WIRE, July 12, 2007)-- Au cours d’une brève cérémonie le 5 juillet, le Vatican a déclaré avoir accepté avec reconnaissance l’offre de KlimaFa visant à créer en Europe une nouvelle forêt climatique du Vatican qui va initialement compenser toutes les émissions CO2 du Saint-Siège pour cette année.
Son Éminence le Cardinal Paul Poupard a présidé l’événement et déclaré, “ En qualité de président du Conseil pontifical de la Culture ; je suis honoré de recevoir cette donation des dirigeants de Planktos-KlimaFa. Grâce à cette donation, une section entière d’un parc national d’Europe centrale va être reboisée. De cette façon, le Vatican va jouer un petit rôle en contribuant à l’élimination des émissions polluantes de CO2 qui menacent la survie de la planète.
« Comme le Saint Père, le Pape Benoît XVI, a récemment déclaré, la communauté internationale se doit de respecter et d’encourager une ‘Culture verte,‘ caractérisée par des valeurs éthiques. Le Livre de la Genèse évoque un commencement où Dieu a fait de l’homme le gardien de la terre pour la faire fructifier. Quand l’homme oublie qu’il est un fidèle serviteur de cette terre, elle devient un désert qui menace la survie de toute la création…. »
L’orientation éclairée du Pape Benoît XVI renforce fortement la préoccupation environnementale croissante du Vatican exprimée par le Pape Jean Paul II dans son plan directeur 2001 pour le Nouveau Millénaire, « Comment pouvons-nous rester indifférents à l’éventualité d’une crise écologique qui rend de vastes régions de notre planète inhabitables et hostiles pour l’humanité ? » Le Cardinal Renato Raffaele Martino, directeur du Conseil pontifical pour la justice et la paix, a réaffirmé sa mise en garde lors de la Conférence du Vatican sur le changement climatique et le développement en avril dernier : « Pour environnement… il faut lire Création… L’homme se doit de cultiver et de sauvegarder la Création de Dieu. »
D’après le directeur général de Planktos et administrateur délégué de KlimaFa , Russ George, « Le leadership environnemental de plus en plus créatif du Saint-Siège est à la fois perspicace et profond. Outre le fait que le Vatican va réduire son empreinte de carbone en améliorant son efficacité énergétique et en utilisant l’énergie solaire, son choix de nouvelles forêts de peuplement mixte pour compenser ses émissions reflète également son engagement profond envers l’intendance planétaire. Il indique de manière éloquente que la restauration de l’écosystème est une réponse appropriée au changement climatique pour une culture de vie ».
Le docteur David Gazdag, directeur général de KlimaFa à Budapest, a ajouté, « Cette initiative de forêt climatique reflète, à notre avis, l’engagement profond du Vatican envers la guérison de l’environnement et le bien-être des pauvres. Outre leurs avantages écologiques régionaux et climatiques mondiaux, ces projets génèrent de nombreux nouveaux emplois éco-forestiers intéressants pour les communautés rurales en difficulté et augmentent les possibilités d’emplois écotouristiques à mesure que ces superbes régions boisées vont vieillir. »
La nouvelle forêt climatique du Vatican sera créée dans le parc national Bükk de Hongrie sous les auspices du programme de Parcs climatiques KlimaFa. Les dimensions en seront déterminées par l’utilisation énergétique du Vatican en 2007‘ et par le succès de ses efforts de réduction d’émissions. KlimaFa a reçu l’autorisation EU JI Track 1 de planter des milliers d’hectares de nouvelles espèces indigènes et de forêts de peuplement mixte sous la protection permanente des systèmes de parcs nationaux européens. Ses premiers projets sont réalisés en collaboration avec l’Académie des Sciences et le Directorat des Parcs Nationaux du gouvernement hongrois.
La société Planktos/KlimaFa s’est également engagée à collaborer avec le Vatican et le Conseil pontifical de la culture en vue de développer des méthodes pour calculer les émissions de CO2 des églises catholiques individuellement et de proposer des options de restauration de l’écosystème pour « verdir » leurs empreintes de carbone.
La société KlimaFa, Kft, basée à Budapest, est la filiale forestière UE du pionnier de la restauration climatique des écosystèmes, Planktos Corp (OTCBB:PLKT), qui possède également des bureaux aux États-Unis et au Canada.
La séquence télévisée de la cérémonie du Vatican avec le Cardinal Poupard et le directeur de Planktos/KlimaFa‘ est désormais disponible aux médias.
Pour en savoir plus, consultez le site www.klimafa.com et planktos.com.
Le texte du communiqué issu d’une traduction ne doit d’aucune manière être considéré comme officiel. La seule version du communiqué qui fasse foi est celle du communiqué dans sa langue d’origine. La traduction devra toujours être confrontée au texte source, qui fera jurisprudence.
Cardenal Poupard habla sobre la religiosidad popular
May 22, 2007
En entrevista con Adital, en Aparecida, durante la V Conferencia del Episcopado Latinoamericano y del Caribe, el Presidente del Pontificio Consejo para la Cultura, del Vaticano, Cardenal Paul Poupard, valorizó las formas de expresión de la religiosidad popular muy presente en el continente, y al mismo tiempo, resaltó la importancia de que la creatividad en la religiosidad sea un complemento de la fe cristiana.
(adital.com.br, 21.05.07) - "Las manifestaciones del pueblo han sido generadas y transmitidas por mucho tiempo y son creadas como forma del pueblo de celebrar la vida, y deben ser valorizadas. Aquí vemos con claridad la fuerza de la religiosidad popular; ahora nuestra preocupación es sustentar esta manifestación del pueblo con una educación para la fe, y llevarla a valorizar las formas litúrgicas de oración, sin la intención de despreciar las formas creativas de la religiosidad popular como complemento."
Insistiendo en el compromiso de la formación católica, a partir de la liturgia, el Cardenal Paul Poupard también resaltó que la religiosidad popular debe ser seguida de una formación cristiana enraizada en la familia, para que perdure entre las generaciones.
"En este proceso de la familia educadora de la fe, que es "Iglesia doméstica", es muy importante; podemos decir que es así que se aprenden las diversas formas de caridad popular, y cómo gana fuerza porque se vuelve duradera, transmitida de generación en generación".
« Accueillir à Rome les représentants de la culture », le vœu du card. Poupard
Mar 15, 2007
« Accueillir à Rome les représentants de la culture » c’est ce que souhaite le cardinal Poupard qui a présidé l’inauguration de l’exposition de peinture de quatre artistes russes au siège du conseil pontifical de la Culture.
ROME, Mercredi 14 mars 2007 (ZENIT.org) - Le ministre de la Culture de deux papes rappelait, selon l’agence Fides : « Par cette exposition notre Conseil pontifical de la culture, institué par Jean-Paul II il y a désormais vingt-cinq ans, cherche à accomplir une des missions qu’il nous avait confiées dans la lettre de fondation : « Accueillir à Rome les représentants de la culture désireux de connaître mieux l’action de l’Eglise dans le domaine de la culture, et faire bénéficier le Saint-Siège de leur riche expérience, en leur offrant à Rome un lieu de réunion et de dialogue ».
A l’occasion de l’inauguration de cette exposition intitulée « Terre du Seigneur », le cardinal Paul Poupard a en effet présenté les tableaux des quatre artistes russes (les maîtres Nikola Anochin, Nikola Tretiakov, Ilia Kaverznov et Sergei Smirnov).
Le président du conseil pontifical a voulu expliquer que « le titre choisi pour cette exposition, et les merveilleuses et suggestives visions qu’offrent ces tableaux, suscitent chez le spectateur comme un désir, la nostalgie d’une autre patrie, entrevue et ardemment désirée : la Terre du Seigneur ».
Le cardinal Poupard précisait : « Quand le psalmiste chantait : ‘Les cieux sont les cieux du Seigneur, mais il a donné la terre aux enfants de l’homme’ (Sal 113b), il faut reconnaître que la Terre a été donnée aux enfants de l’homme pour qu’ils en fassent un Ciel, où tous les hommes se reconnaissent comme frères, une terre transfigurée par la beauté, où la laideur du péché a disparu, où, enfin, le lion se couchera comme l’agneau. Cette vision idéale de la paix semble apparaître dans les œuvres de nos artistes... tout parle de sereine beauté, d’une terre promise, réelle, mais encore à conquérir. En ce sens, je pense que vos tableaux ne représentent pas une vision nostalgique du passé idéalisé, mais l’attente d’un avenir, l’aspiration ultime de l’homme ».
« L’exposition que nous ouvrons aujourd’hui représente en outre, faisait observer le cardinal Poupard, un exemple concret de l’intuition qui a guidé les travaux de notre dicastère : la Via pulchritudinis, la voie de la beauté comme chemin d’évangélisation et de dialogue ».
Il Cardinal Poupard entra nella Fondazione Wallenberg
Dec 19, 2006
L’istituzione annuncia la pubblicazione di un libro digitale sul dialogo interreligioso.
CITTA’ DEL VATICANO, lunedì, 18 dicembre 2006 (ZENIT.org).- Il Cardinale Paul Poupard, presidente del Pontificio Consiglio per il Dialogo Interreligioso, è passato a far parte dell’Honorary Board della Fondazione Internazionale Raoul Wallenberg.
Accettando questa nomina il porporato francese, il più stretto collaboratore del Papa per i rapporti con le altre religioni, ha spiegato in una lettera scritta in inglese: “I vostri sforzi per promuovere il dialogo interculturale oggi concentrandosi sui valori essenziali rivelatici dallo stesso Dio in cui confidiamo e speriamo coincidono con i miei sforzi per trasformare le culture per riflettere ulteriormente la Sua Gloria”.
Nel suo messaggio, il porporato sostiene il programma “Padre Alfonso Durán”, lanciato dalla Fondazione in ricordo del sacerdote cattolico nato a Porto Rico nel 1883 e morto in Argentina nel 1954, che promosse coraggiose azioni per eliminare l’antisemitismo e i pregiudizi razziali attraverso l’istruzione.
Il Cardinale ha ricevuto Baruj Tenembaum, fondatore della Fondazione Internazionale Raoul Wallenberg, e rappresentanti dell’istituzione alla fine di settembre, quando nella sede dell’ambasciata argentina di Roma è stato consegnato il premio Raoul Wallenberg 2006 all’agenzia di informazione ZENIT.
In questo contesto, la Fondazione ha annunciato la prossima pubblicazione di un libro digitale dedicato agli ultimi decenni delle relazioni ebraico-cristiane.
Il libro verrà distribuito gratuitamente. Si potrà ricevere inviando un messaggio di posta elettronica all’indirizzo distincionzenit@irwf.org.ar.
Le cause dell’allontanamento da Dio vanno ricercate nelle profondità del cuore umano (Parte II)
Dec 17, 2006
Intervista con il Presidente del Pontificio Consiglio della Cultura.
BUCAREST, domenica, 17 dicembre 2006 (ZENIT.org).-
Secondo il Cardinale Paul Poupard investire sulla formazione della persona umana, prima nella sua dimensione interiore, morale e poi intellettuale e fisica, significa gettare le basi per una società sana.
Il Presidente del Pontificio Consiglio della Cultura e del Pontificio Consiglio per il Dialogo Interreligioso sostiene che attraverso questo percorso educativo e un “rinnovamento interiore” di governanti e cittadini è possibile apportare dei cambiamenti nella vita pubblica.
La prima parte dell’intervista è stata pubblicata il 15 dicembre.
A suo avviso, in che modo la vita pubblica, sia politica che istituzionale, potrebbe permearsi di una solida visione etica?
Card. Poupard: La risposta è riconducibile alla questione dell’imperscrutabile mistero del cuore umano. Esso soffre un’inquietudine, come lo ha già affermato sant’Agostino, finché non trova Dio. Ed è questo stato di inquietudine che, se non viene indirizzato verso una scoperta di Dio Amore, crea anche disordine, discrepanze tra popoli, culture e religioni, segnate poi dalle ingiustizie e dalle guerre. La vita pubblica, in questo senso, rispecchia spesso lo stato del cuore degli uomini: dei semplici cittadini e dei governanti. Ecco perché Giovanni Paolo II richiamava spesso l’attenzione dei politici, dei pastori, dei docenti universitari e dei giovani, sull’esigenza di essere uomini di coscienza. Le parole del Papa pronunciate nel 1998 sintetizzano bene l’idea di cui parlo: « il vero rinnovamento dell'uomo e della società si opera sempre mediante il rinnovamento delle coscienze. Il solo cambiamento delle strutture sociali, di quelle economiche e politiche - benché importante - può tuttavia dimostrarsi un’occasione non sfruttata, se dietro ad esso non ci sono uomini di coscienza. Sono loro infatti a far sì che l’insieme della vita sociale venga in definitiva formato secondo le regole di quella legge, che non è l'uomo a darsi, ma che egli scopre “nell’intimo della coscienza, alla cui voce deve obbedire» ( Gaudium et spes, 16).
Da questo richiamo scaturisce un imperativo di evangelizzazione che non deve escludere gli uomini della politica, dello spettacolo, dei media, e di varie istituzioni educative, ma che deve saperli incontrare. Il Convegno che abbiamo voluto organizzare qui a Budapest, non vuole limitarsi solo ad un dibattito accademico, ma mira a indicare l’importanza di questa dimensione etica, senza la quale il nostro Continente rischia di immergersi in nuovi conflitti e ingiustizie. L’Europa è sottoposta a diversi processi di trasformazione, ma essi non possono sostituire la nostra missione di annunziare il messaggio di Cristo che rende uomo un essere etico. Questo annunzio evangelico oggi richiede un nuovo coraggio ed entusiasmo, ma è la strada che porta al ritrovamento, anche nella vita pubblica e politica dell’intero Continente, oltre che dei singoli Paesi. Esso induce anche alla scoperta dell’uomo di coscienza, che è uomo di etica. Senza le persone disposte ad aprire i loro cuori ad un rinnovamento interiore, l’etica rischia di essere un elemento marginale della vita considerato un fastidioso fardello, anziché un importante fattore.
Diversi paesi dell’Europa stanno vivendo una fase di transizione che coinvolge anche le direttrici del loro sistema educativo: quale è il messaggio che la Chiesa dovrebbe trasmettere in questo momento e, soprattutto, in che modo potrebbe essa agire per agevolare la diffusione delle sue tesi nel dibattito politico dei singoli Paesi?
Card. Poupard: Direi che di solito le fasi di transizione, non solo nel campo educativo ma in generale, sono particolarmente difficili, perché spesso segnate dalle tensioni delle strutture istituzionali e anche mentali del passato, che si scontrano con le esigenze orientate verso un futuro. I sistemi educativi in tale contesto risentono maggiori disagi, e non solo per il fatto che devono far fronte all’enorme sforzo di rivedere l’insegnamento delle materie, nei loro metodi e spesso anche nei contenuti essenziali della storia e dell’ermeneutica, ma soprattutto perché i bambini e i giovani ai quali è indirizzato tale insegnamento facilmente diventano vittime delle incertezze istituzionali.
Il processo educativo, infatti, non è una semplice trasmissione di dati utili, ma è una formazione della persona umana, prima nella sua dimensione interiore, morale e poi intellettuale e fisica. Oggi, sfortunatamente, questi tre elementi della formazione integrale non vengono percepiti, mentre costituiscono il fondamento di una società sana. Non si può limitare l’educazione solo alla dimensione atletica o intellettuale. Un uomo moralmente non-formato si de-forma e facilmente diventa immorale o addirittura amorale. È importante, quindi, ritornare all’idea della formazione della personalità dei bambini e dei giovani nelle loro dimensioni caratteriali. Ecco perché il Concilio Vaticano II, insiste sul ruolo della formazione spirituale e morale. La Costituzione Gaudium et spes, parlando dei giovani dice, infatti: «occorre educarli con diligenza ad acquisire una più ampia cultura spirituale, utilizzando gli enormi mezzi che oggi sono a disposizione del genere umano. Innanzitutto l'educazione dei giovani, di qualsiasi origine sociale, deve essere impostata in modo da suscitare uomini e donne, non tanto raffinati intellettualmente, ma di forte personalità, come è richiesto fortemente dal nostro tempo» (GS, 31).
Ovviamente, non si tratta qui di appesantire il già difficile compito delle istituzioni come scuole e università, ma di saper unire le forze delle diversi componenti istituzionali governative, sociali, ecclesiastiche e mediatiche nel proporre una costante e coerente formazione della gioventù ancor prima che incominci a frequentare le scuole. Questo vuol dire che bisogna pensare alla formazione dei bambini già nel nucleo familiare, e anche se questo può risultare difficile rappresenta una vera sfida del presente e del futuro. Chi ha potuto visitare più di una volta Science Museum a Londra, ha potuto scoprire che ci sono interi reparti pensati per i bambini e per i giovani. Addirittura ci sono ambienti dove i bambini dai 4 anni in su, possono assistere a delle eccezionali lezioni di fisica e imparare i principi di acustica, di elettricità, di dinamica semplicemente giocando.
Intere famiglie visitano questo posto che gratuitamente offre un grande aiuto ai genitori, ma soprattutto un’eccezionale opportunità di incontro con la scienza ai bambini e ai giovani. È solo un piccolo esempio che può servire come punto di riferimento di promozione per simili iniziative. In questo senso, anche la Chiesa ha un ruolo importante nella formazione e nella strutturazione dei sistemi educativi, ma non come parte del dibattito politico, bensì come promotrice dei sistemi educativi impostati sul messaggio evangelico. Penso alle attività delle scuole cattoliche e delle università, ma anche alle realtà degli oratori, ai gruppi sportivi, alla formazione degli scout, ecc. Tutto ciò che può offrire alla gioventù ragioni di vita e di speranza (GS, 31).
Cardinal Poupard on Pope’s Trip
Dec 14, 2006
Benedict achieved his aims beyond all expectations.
(National Catholic Register, December 17-23, 2006) VATICAN CITY — It has been an eventful nine months for Cardinal Paul Poupard.
In March, Pope Benedict XVI named the French cardinal president of the Pontifical Council for Interreligious Dialogue. Since then the cardinal, who is also the president of the Pontifical Council of Culture, has been a key Vatican player in dealing with the hostile Muslim reaction to the Pope’s Regensburg speech.
Cardinal Poupard spoke Dec. 2 with Register correspondent Edward Pentin about Benedict’s recent trip to Turkey and its significance to Catholic-Muslim relations.
What in your opinion were the highlights and main achievements of the Pope’s pilgrimage to Turkey?
The apostolic voyage of the Holy Father to Turkey had three aims: reinforce ecumenical dialogue, give a boost to interreligious dialogue, and comfort the small Catholic community.
These three objectives were amply achieved, beyond all our hopes and expectations. Even the famous secular Turkish press gave the headline on the day of Pope Benedict XVI’s departure:
“He came as Pope
He returns as Father.”
The Turkish press coverage of the visit was outstanding and gave a rare chance to millions of Turks to follow closely through live broadcasts the different stages of the voyage and so come to know the face, words and gestures of that good man who is so full of love for all men and women.
His love came through to all: in the important meetings with the civil authorities, the Muslim leaders, Orthodox brothers of different confessions and the Catholic Church in Turkey.
To what extent did the visit herald a new era in Catholic-Muslim relations?
After the media-orchestrated misunderstanding of Regensburg, the visit of the Pope opened a new era of Catholic-Muslim relations.
First of all, there was the previously unheard of fact that the Pope would dare to visit the Presidency for Religious Affairs. There he cordially explained to its president why he had entrusted to me both the presidency of the Pontifical Council for Culture and the presidency of the Pontifical Council for Interreligious Dialogue. It was a decision taken not with a view to weakening such dialogue, but on the contrary, of reinforcing it.
Then there was the most emblematic moment of the voyage: the Pope’s visit to the Blue Mosque, with that long moment of reflection alongside the grand mufti of Istanbul, facing Mihrab, the niche toward which the Muslim faithful pray in the direction of Mecca.
These two men of faith, vested in white, and who had notably exchanged gifts — a blue ceramic tile with a dove and the words “God Almighty and Merciful” from the mufti and a mosaic of a white dove from the Pope — in a stupendous sign of concord. This was made more explicit in the words written by Benedict XVI in the golden book of Hagia Sofia: “In our diversity, we stand together in faith in the One God. May God enlighten us and lead us to the way of love and peace!”
Some critics have suggested that during the visit, the Holy Father compromised the stronger line he seemed to take with regard to Muslims during his Regensburg speech. What do you say in response to the criticism?
Let us not exaggerate the value of these inevitable criticisms. The Pope’s line is very clear for anyone who wishes to understand it. As he said on taking his leave of Istanbul, “I give thanks to God for having been able to help ecumenical and interreligious dialogue with my visit to Turkey the bridge between Asia and Europe.”
Pope Benedict XVI, by his words and gestures, treads the path of dialogue, as he has often repeated, not as an optional path, but as a necessary path for the Church. It is a real dialogue, profound, sincere and demanding, and at the same time a dialogue of faith and reason; in love, in truth and in charity.
How hopeful are you that the Holy Father’s appeals for greater religious freedom in Muslim-majority nations will be heeded?
There is great hope and expectation. As regards Turkey, a first result has already come during the colloquium with the vice prime minister at which I was a participant: the concrete proposal to establish a “joint commission” of the Turkish government and the Turkish Catholic bishops’ conference to examine together the local problems that do exist and that are in need of appropriate solutions.
Do you think the success of this pilgrimage opens the way for another one to the Holy Land sometime in the near future?
Without a shadow of a doubt the success of this pilgrimage is a key stage on that difficult path. We all know that the Holy See works tirelessly for a peaceful solution to the dramatic situation in the Holy Land, calling on every side to seek the way of reasonable accord, meeting the legitimate needs of all those involved under the guarantee of the United Nations.
How would you like to see Catholic-Muslim dialogue develop in the future, following this visit?
In the future, following this visit, the most important thing is that Catholic-Muslim dialogue can develop in a climate of trust and reciprocal respect, with a deeper awareness of the faith of Christians and Muslims, their sources — the Bible and the Quran — and their respective traditions. Already a good positive sign is the publication of a single volume of the Bible and of the Quran in the original languages.
Then, with the joyful rediscovery of our sharing faith in the One God, the God of Abraham, shall we together restore God to the heart of cultures, through a lively and efficacious witness in a common commitment to that peace desired by all people of good will, a peace which is implored as a gift of God.
Il Cardinal Poupard ricorda l’importanza della Chiesa cattolica in India
Dec 01, 2006
Intervenendo al meeting dei Direttori dei Centri Culturali Cattolici a Goa
GOA, venerdì, 1° dicembre 2006 (ZENIT.org).- “La Chiesa in India, come ovunque, è chiamata a vivere e testimoniare la sua fede in Gesù Cristo”, ha detto il Cardinale Paul Poupard, Presidente del Pontificio Consiglio della Cultura e del Pontificio Consiglio per il Dialogo Interreligioso, nel suo messaggio di saluto al meeting dei Direttori dei Centri Culturali Cattolici in India, svoltosi nella città di Goa dal 20 al 23 novembre.
“Sebbene la gente di Goa professi diverse fedi e abbia background culturali differenti, questa piccola striscia di terra è segnata da un’armonia pacifica e rispetto reciproco”, ha evidenziato il Cardinale nel suo intervento dedicato al tema “Valori e Culture del Vangelo: la sfida della testimonianza della fede cristiana nelle culture indiane”.
“La pletora di chiese, cappelle, croci e altari lungo le strade indica che la fede cattolica è diventata la base della cultura di Goa e parte della vita quotidiana”, ha aggiunto, ricordando che la città, ex colonia portoghese, “è stata anche benedetta con i resti mortali del grande Apostolo d’Oriente, San Francesco Saverio, il cui esempio molti missionari di Goa hanno provato a emulare impegnandosi nell’opera evangelizzatrice”.
L’asse portante dell’intervento del Cardinal Poupard è stato il commento al testo di Matteo (28) – che, secondo la tradizione, è stato il primo ad essere portato in India – sulle parole di Gesù che esorta i discepoli con il suo quadruplice “tutto”: “mi è stato dato tutto il potere, andate in tutto il mondo, ed insegnate tutto, io sono con voi tutti i giorni”.
“Il numero di volte in cui viene usata la parola ‘tutto’ – ha osservato – sottolinea i quattro importanti elementi del testo, nella fattispecie che Gesù ha avuto tutta l’autorità in cielo e sulla terra; che la missione che affida ai Suoi seguaci è designata per tutte le Nazioni; che lo scopo della missione è diffondere l’insegnamento di Gesù e la sua osservanza nella sua pienezza e, infine, che Gesù sarà sempre con i Suoi seguaci per assisterli quando intraprendono questa missione”.
Il Cardinale ha quindi ricordato che “il ricco patrimonio culturale indiano offre sia una sfida che un’opportunità di vivere e proclamare la fede in Gesù Cristo. E’ un appello all’evangelizzazione delle culture e all’inculturazione della fede”.
“In un Paese come l’India che è patria di culture tradizionali millenarie e culla delle religioni del mondo, non si può far altro che insistere sul dialogo interculturale e interreligioso”, ha constatato.
Il porporato ha poi incoraggiato la Chiesa in India a “continuare a essere il volto misericordioso di Cristo nei confronti dei poveri, dei giovani, delle popolazioni indigene, dei sofferenti, come ha fatto in modo così splendido nel corso dei secoli”.
Il Presidente ha quindi concluso il suo intervento con le parole del Cardinale indiano Ivan Dias, Prefetto della Congregazione per l’Evangelizzazione dei Popoli: “Dobbiamo riconoscere e rispettare i tesori preziosi del patrimonio religioso. Come i Re Magi non si sono fermati fino a quando non hanno trovato Gesù e hanno lasciato i loro tesori dinanzi a lui e lo hanno adorato, così tutti gli abitanti dell’Asia, con le loro diverse e ricche culture, patrimoni religiosi e tradizioni, non si fermeranno fino a quando non troveranno e adoreranno Colui che è la Via, la Verità e la Vita”.
Hanno partecipato al meeting dei Direttori dei Centri Culturali Cattolici in India, il primo del genere, oltre 40 centri di tutto il subcontinente indiano.
In questa sua prima visita a Goa, il Cardinal Poupard ha anche presieduto la celebrazione eucaristica per il 79º anniversario della morte del V. P. Agnelo, sacerdote membro della Società dei Missionari di San Francesco Saverio, istituto nato a Goa e in rapida espansione, con 312 membri sacerdoti, attivi in 28 diocesi, principalmente in India e Nepal, nonché in diversi Paesi europei.
L’istituto conta più di 100 studenti di Filosofia e Teologia che si preparano a portare Gesù Cristo a coloro che ancora non lo conoscono o gli sono diventati indifferenti.
I cattolici sono appena il 2% su oltre un miliardo di abitanti dell’India.
Goans have deep religious fervour
Nov 25, 2006
Goa’s rich culture and harmony among faiths may have impressed Cardinal Paul Poupard, President of the Pontifical Council for Culture (PCC), but the top Vatican official has reminded Goans of obstacles that could impede dialogue between faiths.
(Goa's Herald) PANJIM, NOV 24 — In an exclusive interview to Herald, Cardinal Poupard (76) — who is also president of the Pontifical Council for Inter-Religious Dialogue (PCIRD) — outlines the nature of inter-religious dialogue and the need to collaborate with each other.
Is the PCIRD a response to the growing influence of other religions or is it part of the Church’s plan to “accommodate” other religions?
It is neither to accommodate nor is it a response, but it flows from the Second Vatican Council. The church realised that Christians live among many cultures and many religions. The church spoke of an interaction of Christians with cultures and an interaction of Christians with other religions.
In a multi-cultural society like India, where Christianity is a minority religion, there is a tendency to perceive inter-religious dialogue as evangelism, thereby creating suspicion among other faiths. Elsewhere, others may think that if inter-religious dialogue is so important, has the proclamation of the Gospel message lost its urgency.
The answer again is no and no. We must be cautious against two tendencies. One tendency is to close ourselves and to say all other religions are evil. The church does not accept this tendency. Jesus Himself taught us to be open to others. The other tendency is to say everything is equal and this too is unacceptable as it would lead to relativism and syncretism. Therefore, we need to have a dialogue, always with the intention of presenting Jesus to others.
How does the PCIRD understand inter-religious dialogue? Is it seen as “tolerant”, “mutual respect” or “accommodative”?
The first aim is to know other religions and then to have mutual respect. Both know each other and should respect each other. Religions can be a witness to God in a world filled with consumerism and materialism. Religions need to collaborate among each other for civilisation of the world.
What are the obstacles that can slow down dialogue between religions?
Suspicion among other faiths, violence and war are obstacles to the dialogue between religions. Different situations pose different challenges. For instance in the west, people always ask “How can you have a dialogue with the Muslims at this moment? Because of the media, most people tend to think that all Muslims are terrorists. Thanks to God, there are millions of Muslims who never even think of terrorism.
What has been your experience during your brief stay in Goa?
It has been a very positive experience and Goa has a very rich cultural reality. When I met Cardinal Ivan Dias in Rome and told him that I was going to Goa, he was very happy and told me that I must visit the tomb of St Francis Xavier. On the same day, the Holy Father Pope Benedict XVI also encouraged me to visit Bom Jesus Basilica.
When we celebrated Mass at Pilar on Monday, I was very touched by the fervour and deep religiosity of the Goans. During that time, I could rediscover my own faith.
What is your message to the Goan Catholics who live in a multi-cultural society?
The Goan people have given me a very beautiful witness to their faith. They have shown me the task of the PCC. They have shown it through the testimony of their lives, that they are living this evangelisation of cultures. Continue being proud of being Catholics, so that you can present Christ to others with gentleness and kindness.
Cardinal Poupard opens art gallery at Old Goa
Nov 21, 2006
The president of the Pontifical Council for Culture and president of the Pontifical Council for Inter-Religious Dialogue, Cardinal Paul Poupard, who arrived in Goa yesterday, today inaugurated the Kristu Kala Mandir Art Gallery at Old Goa.
(navhindtimes.com) Panaji, Nov 20: The Archbishop of Goa and Daman, Rev Felipe Neri Ferrao and other church dignitaries were present in the Episcopal Palace where the Art Gallery is housed.
Speaking from a prepared statement at a press conference after the inauguration, Cardinal Poupard explained the importance and meaning of culture to the Church.
The Catholic Church has always sought dialogue with the contemporary world, he said. The Declaration on the Relation of the Church to Non-Christians has a consistent exhortation for dialogue. In fact it says, ‘’The Church therefore exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognise, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values among these men,’’ he said.
The Church, confronted with the challenge of traditional cultures and the shock of modern ones, is engaged without conditions or complacency, in a dialogue fully open to the best demands of the cultures of our times: unity and plurality, particularity and universality, truth and modernity, beauty and practicality. Cardinal Poupard said that various Holy Fathers took various steps towards this end and that in March 2006, Pope Benedict XVI, appointed him also as the president of the Pontifical Council for Inter-religious Dialogue, ‘’in order to favour a more intense dialogue between men of culture and exponents of various religions.’’
Quoting Pope Benedict XVI, Cardinal Poupard said, ‘’ Today, the Church is called to embrace new challenges and be ready to enter into dialogue with different cultures and religions, seeking with every person of good will to build peaceful coexistence between peoples.’’ Cardinal Poupard said his visit to Goa was to promote a sincere and authentic intercultural and inter-religious dialogue carried out in mutual respect, openness and above all charity. Earlier in his welcome speech, the Archbishop of Goa, Rev Ferrao described the Art Gallery as “a splendid and unique treasure of contemporary Christian Art,’’ made up mostly of contributions from non-Christian artists from India and abroad.
Rev Ferrao said he looked forward to seeing the gallery turn into a ‘’place of dynamic inter-cultural and inter-religious dialogue, through the medium of the visual arts, over one single subject: Christ.
Cardinal Poupard appreciates rich culture of Goa
Nov 20, 2006
The head of the Pontifical Council for Culture and for Inter-religious Dialogue, Cardinal Paul Poupard was warmly welcomed by the Archbishop Patriarch, Rev Filipe Neri Ferrao and the Superior General of the Society of Pilar, Fr Tony Lopes.
(navhindtimes.com, Panaji, Nov 19, ) The Cardinal is accompanied by the secretary to the Council, Fr Bernard Ardura and Fr Theodore Mascarenhas, the official of the Council.
The Cardinal visited the Apostolic School and the orphanage at Pilar. He also visited the Pilar monastery, seminary and the museum.
In the evening, the Cardinal visited Mangueshi temple and was taken around by the priests of the temple. He also visited the family of Kalpana Behre at the Vamaneshvar temple in Davlli. His interesting visit was the visit to the mut at Kavllem.
The Cardinal said that the entire day was an honour to the two departments he is holding — of culture and Inter-religious dialogue — seeing the rich culture of Goa. He also appreciated the family values during his visit to different families.
The Cardinal will be the main celebrant at the death anniversary mass of Fr Agnelo at Pilar on November 26. In the evening he will be inaugurating an exhibition at Old Goa in the old Archbishop’s palace.
The Cardinal will be presiding for three days over the meeting of cultural centres of India at the Pilar Theological College. Forty representatives from all over India are expected.
Besides, the Cardinal will preside over an all-India symposium on globalisation organised by the Pilar Theological College. The Governor will be the chief guest at a cultural programme on November 22 at the college.
„Der wahre Islam glaubt genauso an den Dialog wie der Papst“
Oct 13, 2006
Interview in „Corriere della Sera“
ROM, 5. Oktober 2006 (ZENIT.org).- Weil Papst Benedikt XVI. von der Wirksamkeit des interreligiösen Dialogs überzeugt sei, unternehme er die Reise in die Türkei, erklärte Kardinal Paul Poupard, Präsident des Päpstlichen Rates für die Kultur und des Päpstlichen Rates für den Interreligiösen Dialog.
Der Heilige Vater wird aus Anlass des Fests des heiligen Andreas, des Patrons der orthodoxen Kirche, am 28. November zum Sitz des Patriarchen von Konstantinopel in Phanar (Istanbul) aufbrechen. Bis zum 1. Dezember wird er sich in der Türkei aufhalten.
„Der wahre Islam glaubt genauso an den Dialog wie der Papst“, bekräftigte Kardinal Poupard in einem Interview, das heute in der italienischen Tageszeitung „Corriere della Sera“ veröffentlicht wurde. In jeder menschlichen Gruppierung gebe es Extremisten, fuhr der Kurienkardinal fort. „Wie Sie wissen, gibt es auf der ganzen Welt mehr als eine Milliarde von Muslimen. Darunter gibt es hunderte Millionen von Menschen, die guten Willens sind, und gerade mit ihnen suchen wir die Begegnung.“ Fanatischen Gruppen, die es offensichtlich auch gäbe, müsse immer weniger Raum gegeben und verhindert werden, dass sie sich ausbreiten.
Der Kardinal zeigte sich über den Erfolg der Offensive des Heiligen Stuhls zur Konfliktbewältigung nach den heftigen Reaktionen auf die Regensburger Vorlesung Benedikts XVI. erfreut und wies darauf hin, dass auch der Papst mit den Resultaten zufrieden sei. „Die Treffen, die er hatte, haben ihm eindeutig zu verstehen gegeben, dass der wahre Islam die Notwendigkeit des Dialogs anerkennt und versteht, das unser Interesse, ihn voranzubringen, aufrichtig ist.“
In Bezug auf die nächsten Schritte in Richtung islamische Welt kündigte Kardinal Poupard die Erarbeitung jener Botschaft an, die seitens des Heiligen Stuhls jedes Jahr zum Abschluss des Fastenmonats Ramadan an die muslimische Glaubensgemeinschaft gerichtet wird. Neu sei diesmal, dass das Schreiben im Pressesaal des Heiligen Stuhls offiziell vorgestellt werde.
Außerdem kündigte der Kurienkardinal an, dass sich Erzbischof Luigi Celata, Sekretär des Päpstlichen Rates, am 12. Oktober in Istanbul aufhalten werde, um mit dem türkischen Direktor für Religiöse Angelegenheiten sowie rund 400 Vertretern der islamischen Welt zusammenzukommen.
Anfang November werde der Päpstliche Rat schließlich in Assisi einen interreligiösen Jugendkongress zum Thema Friedenserziehung veranstalten. Diesbezüglich erklärte Kardinal Poupard, dass die Christen rund die Hälfte der Teilnehmer stellten und dass auch zahlreiche Muslime kommen würden.
Card. Poupard destaca diálogo del Papa con musulmanes
Oct 05, 2006
El Cardenal Paul Poupard, Presidente del Pontificio Consejo para el Diálogo Interreligioso, destacó la importancia del diálogo sostenido por el Papa Benedicto XVI con diversos líderes musulmanes y urgió a buscar los valores comunes entre el Cristianismo y el Islam.
VATICANO, 25 Sep. 06 (ACI).- El Purpurado francés explicó a Radio Vaticano que la presencia de “representantes altamente calificados” de naciones islámicas, miembros de la Consulta islámica y del Centro islámico cultural de Italia, “certifica la actualidad singular” del mensaje que el Papa, al inicio de su pontificado, dirigió en Colonia a los representantes de las comunidades musulmanas.
“En estos días particularmente difíciles de la historia de nuestro tiempo, tenemos un gran campo de acción en el cual podemos sentirnos unidos para el servicio de los valores fundamentales en el respeto mutuo y en la comprensión recíproca”.
El Cardenal citó también el pasaje en el cual el Papa mismo recordaba, tiempo atrás, que “el diálogo interreligioso e intercultural entre cristianos y musulmanes no puede reducirse a una elección del momento, es una realidad, una necesidad vital de la cual depende gran parte de nuestro futuro”.
Poupard subrayó luego el papel de Roma, “ciudad de encuentros” donde los creyentes que tienen común “Abraham y la fe en un Dios único, y el respeto del hombre creado a su imagen”, tienen "un futuro que asegurar”.
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„Der wahre Islam glaubt genauso an den Dialog wie der Papst“