SUMMARY:
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Francis prays for the intercession of the Virgin for his trip to
Strasbourg
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The Pope to the European Parliament: dignity and transcendence, key
concepts for the future of Europe
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Francis at the Council of Europe: imposed peace is not enough – it
must be loved, free and fraternal
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The Pope receives the President of the Arab Republic of Egypt
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The Pope to convoke a conference in Haiti in January 2015, five years
after the earthquake that devastated the island
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Audiences
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Francis
prays for the intercession of the Virgin for his trip to Strasbourg
Vatican
City, 25 November 2014 (VIS) – Yesterday afternoon, as is his
custom before a journey, at around 5.30 the Holy Father went to the
Basilica of St. Mary Major to pray before the image of the Virgin
Salus Popoli Romani and to ask for her intercession for his apostolic
trip to the European institutions based in Strasbourg. Francis prayed
for around half an hour and left before the Virgin a floral tribute
in blue and yellow, the colours of the European flag.
The
Pope to the European Parliament: dignity and transcendence, key
concepts for the future of Europe
Vatican
City, 25 November 2014 (VIS) – Europe's future depends on the
rediscovery of the vital and indissoluble nexus between dignity and
transcendence, as otherwise it risks slowly losing its soul and the
humanistic spirit that loves and defends. This was Pope Francis'
message to the members of the European Parliament during his visit to
the legislative body of the European Union (EU) in Strasbourg: it is
the only international organisation directly elected by 508 million
citizens, and composed of 751 deputies elected in the 28 member
states of the EU.
The
Holy Father left Rome by air shortly before 8 a.m. and arrived in
Strasbourg in 10 a.m., where he was greeted by the French Minister of
State for European Affairs, two deputy presidents, various
representatives of the civil authorities, including the mayor of
Strasbourg, Roland Ries, and local ecclesiastical figures. Pope
Francis then travelled by car to the seat of the Parliament where he
was received by President Martin Schulz and, following presentations
by the two delegations of the 14 members of the Bureau of the
Parliament and the 8 presidents of the political groups of the
Assembly, he signed the Gold Book of the Parliament with the
following phrase: “I hope that the European Parliament is always
the place where each member contributes to ensure that Europe,
mindful of her past, looks with confidence to the future to live with
hope in the present”.
After
attending the Solemn Session of the Parliament and listening to the
speech by President Schulz, Pope Francis addressed the Assembly,
recalling that his visit takes place over a quarter of a century
after that of Pope John Paul II, and many things have changed in
Europe and throughout the world in the intervening period. “The
opposing blocs which then divided the continent in two no longer
exist, and gradually the hope is being realised that 'Europe, endowed
with sovereign and free institutions, will one day reach the full
dimensions that geography, and even more, history have given it'. As
the European Union has expanded, the world itself has become more
complex and ever changing; increasingly interconnected and global, it
has, as a consequence, become less and less 'Eurocentric'. Despite a
larger and stronger Union, Europe seems to give the impression of
being somewhat elderly and haggard, feeling less and less a
protagonist in a world which frequently regards it with aloofness,
mistrust and even, at times, suspicion.
“In
addressing you today, I would like, as a pastor, to offer a message
of hope and encouragement to all the citizens of Europe. It is a
message of hope, based on the confidence that our problems can become
powerful forces for unity in working to overcome all those fears
which Europe – together with the entire world – is presently
experiencing. It is a message of hope in the Lord, who turns evil
into good and death into life. It is a message of encouragement to
return to the firm conviction of the founders of the European Union,
who envisioned a future based on the capacity to work together in
bridging divisions and in fostering peace and fellowship between all
the peoples of this continent. At the heart of this ambitious
political project was confidence in man, not so much as a citizen or
an economic agent, but in man, in men and women as persons endowed
with transcendent dignity”.
The
Pope stressed the close bond between these two words: “dignity”
and “transcendent”.
“'Dignity'
was the pivotal concept in the process of rebuilding which followed
the Second World War”, he affirmed. “Our recent past has been
marked by the concern to protect human dignity, in contrast to the
manifold instances of violence and discrimination which, even in
Europe, took place in the course of the centuries. Recognition of the
importance of human rights came about as the result of a lengthy
process, entailing much suffering and sacrifice, which helped shape
an awareness of the unique worth of each individual human person.
This awareness was grounded not only in historical events, but above
all in European thought, characterised as it is by an enriching
encounter whose 'distant springs are many, coming from Greece and
Rome, from Celtic, Germanic and Slavic sources, and from Christianity
which profoundly shaped them', thus forging the very concept of the
'person'.
“Today,
the promotion of human rights is central to the commitment of the
European Union to advance the dignity of the person, both within the
Union and in its relations with other countries. This is an important
and praiseworthy commitment, since there are still too many
situations in which human beings are treated as objects whose
conception, configuration and utility can be programmed, and who can
then be discarded when no longer useful, due to weakness, illness or
old age”.
Promoting
the dignity of the person, he continued, “means recognising that he
or she possesses inalienable rights which no one may take away
arbitrarily, much less for the sake of economic interests”, yet
“care must be taken not to fall into certain errors which can arise
from a misunderstanding of the concept of human rights and from its
misuse. Today there is a tendency to claim ever broader individual
rights; underlying this is a conception of the human person as
detached from all social and anthropological contexts. ... The
equally essential and complementary concept of duty no longer seems
to be linked to such a concept of rights. As a result, the rights of
the individual are upheld, without regard for the fact that each
human being is part of a social context wherein his or her rights and
duties are bound up with those of others and with the common good of
society itself”.
The
Pontiff emphasised, “I believe, therefore, that it is vital to
develop a culture of human rights which wisely links the individual,
or better, the personal aspect, to that of the common good, of the
‘all of us’ made up of individuals, families and intermediate
groups who together constitute society. … To speak of transcendent
human dignity thus means appealing to human nature, to our innate
capacity to distinguish good from evil, to that 'compass' deep within
our hearts, which God has impressed upon all creation. Above all, it
means regarding human beings not as absolutes, but as beings in
relation. In my view, one of the most common diseases in Europe today
is the loneliness typical of those who have no connection with
others. This is especially true of the elderly, who are often
abandoned to their fate, and also in the young who lack clear points
of reference and opportunities for the future. It is also seen in the
many poor who dwell in our cities and in the disorientation of
immigrants who came here seeking a better future”.
This
loneliness, he remarked, “has become more acute as a result of the
economic crisis, whose effects continue to have tragic consequences
for the life of society. In recent years, as the European Union has
expanded, there has been growing mistrust on the part of citizens
towards institutions considered to be aloof, engaged in laying down
rules perceived as insensitive to individual peoples, if not
downright harmful. In many quarters we encounter a general impression
of weariness and ageing, of a Europe which is … no longer fertile
and vibrant. As a result, the great ideas which once inspired Europe
seem to have lost their attraction, only to be replaced by the
bureaucratic technicalities of its institutions. Together with this,
we encounter certain rather selfish lifestyles, marked by an opulence
which is no longer sustainable and frequently indifferent to the
world around us, and especially to the poorest of the poor. To our
dismay we see technical and economic questions dominating political
debate, to the detriment of genuine concern for human beings. Men and
women risk being reduced to mere cogs in a machine that treats them
as items of consumption to be exploited, with the result that – as
is so tragically apparent – whenever a human life no longer proves
useful for that machine, it is discarded with few qualms, as in the
case of the terminally ill, the elderly who are abandoned and uncared
for, and children who are killed in the womb. This is the great
mistake made 'when technology is allowed to take over'; the result is
a confusion between ends and means. It is the inevitable consequence
of a 'throwaway culture' and an uncontrolled consumerism”.
Francis
reminded the members of parliament that they are called to a great
mission which may however appear impossible: tending to the needs of
individuals and peoples. “To care for individuals and peoples in
need means protecting memory and hope; it means taking responsibility
for the present with its situations of utter marginalisation and
anguish, and being capable of bestowing dignity upon it. How, then,
can hope in the future be restored, so that, beginning with the
younger generation, there can be a rediscovery of that confidence
needed to pursue the great ideal of a united and peaceful Europe, a
Europe which is creative and resourceful, respectful of rights and
conscious of its duties?”
To
answer this question, the Pope referred to Raphael's celebrated
fresco of the “School of Athens”, found in the Vatican. “Plato
and Aristotle are in the centre. Plato’s finger is pointed upward,
to the world of ideas, to the sky, to heaven as we might say.
Aristotle holds his hand out before him, towards the viewer, towards
the world, concrete reality. This strikes me as a very apt image of
Europe and her history, made up of the constant interplay between
heaven and earth, where the sky suggests that openness to the
transcendent – to God – which has always distinguished the
peoples of Europe, while the earth represents Europe’s practical
and concrete ability to confront situations and problems. The future
of Europe depends on the recovery of the vital connection between
these two elements. A Europe which is no longer open to the
transcendent dimension of life is a Europe which risks slowly losing
its own soul and that 'humanistic spirit' which it still loves and
defends. … I consider to be fundamental not only the legacy that
Christianity has offered in the past to the social and cultural
formation of the continent, but above all the contribution which it
desires to offer today, and in the future, to Europe’s growth. This
contribution does not represent a threat to the secularity of states
or to the independence of the institutions of the European Union, but
rather an enrichment. This is clear from the ideals which shaped
Europe from the beginning, such as peace, subsidiarity and reciprocal
solidarity, and a humanism centred on respect for the dignity of the
human person”.
Pope
Francis went on to reiterate the readiness of the Holy See and the
Catholic Church, through the Commission of the Bishops’ Conferences
of Europe (COMECE), to engage in “meaningful, open and transparent
dialogue with the institutions of the European Union. I am likewise
convinced that a Europe which is capable of appreciating its
religious roots and of grasping their fruitfulness and potential,
will be all the more immune to the many forms of extremism spreading
in the world today, not least as a result of the great vacuum of
ideals which we are currently witnessing in the West, since 'it is
precisely man’s forgetfulness of God, and his failure to give him
glory, which gives rise to violence'. Here I cannot fail to recall
the many instances of injustice and persecution which daily afflict
religious minorities, and Christians in particular, in various parts
of our world. Communities and individuals today find themselves
subjected to barbaric acts of violence: they are evicted from their
homes and native lands, sold as slaves, killed, beheaded, crucified
or burned alive, under the shameful and complicit silence of so many.
“The
motto of the European Union is United in Diversity. Unity, however,
does not mean uniformity of political, economic and cultural life, or
ways of thinking. ... I consider Europe as a family of peoples who
will sense the closeness of the institutions of the Union when these
latter are able wisely to combine the desired ideal of unity with the
diversity proper to each people, cherishing particular traditions,
acknowledging its past history and its roots, liberated from so many
manipulations and phobias. … At the same time, the specific
features of each one represent an authentic richness to the degree
that they are placed at the service of all. … Ladies and Gentlemen,
Members of the European Parliament, within this dynamic of unity and
particularity, yours is the responsibility of keeping democracy alive
for the peoples of Europe. It is no secret that a conception of unity
seen as uniformity strikes at the vitality of the democratic system,
weakening the rich, fruitful and constructive interplay of
organisations and political parties. … Keeping democracy alive in
Europe requires avoiding the many globalising tendencies to dilute
reality: namely, angelic forms of purity, dictatorships of
relativism, brands of ahistorical fundamentalism, ethical systems
lacking kindness, and intellectual discourse bereft of wisdom”.
Keeping
democracies alive “is a challenge in the present historic moment.
The true strength of our democracies – understood as expressions of
the political will of the people – must not be allowed to collapse
under the pressure of multinational interests which are not
universal, which weaken them and turn them into uniform systems of
economic power at the service of unseen empires. This is one of the
challenges which history sets before you today. To give Europe hope
means more than simply acknowledging the centrality of the human
person; it also implies nurturing the gifts of each man and woman. It
means investing in individuals and in those settings in which their
talents are shaped and flourish. The first area surely is that of
education, beginning with the family, the fundamental cell and most
precious element of any society. ... Then too, stressing the
importance of the family not only helps to give direction and hope to
new generations, but also to many of our elderly, who are often
forced to live alone and are effectively abandoned because there is
no longer the warmth of a family hearth able to accompany and support
them. Alongside the family, there are the various educational
institutes: schools and universities. … Young people today are
asking for a suitable and complete education which can enable them to
look to the future with hope instead of disenchantment”.
The
Pontiff went on to speak about the defence of the environment,
remarking that “Europe has always been in the vanguard of efforts
to promote ecology. Our earth needs constant concern and attention.
Each of us has a personal responsibility to care for creation, this
precious gift which God has entrusted to us. This means, on the one
hand, that nature is at our disposal, to enjoy and use properly. Yet
it also means that we are not its masters. Stewards, but not masters.
… Respect for the environment, however, means more than not
destroying it; it also means using it for good purposes. I am
thinking above all of the agricultural sector, which provides
sustenance and nourishment to our human family. It is intolerable
that millions of people around the world are dying of hunger while
tons of food are discarded each day from our tables. Respect for
nature also means recognising that man himself is a fundamental part
of it. Along with an environmental ecology, there is also need of
that human ecology which consists in respect for the person, which I
have wanted to emphasise in addressing you today”.
The
second area in which talent flourishes is work. “The time has come
to promote policies which create employment, but above all there is a
need to restore dignity to labour by ensuring proper working
conditions. This implies, on the one hand, finding new ways of
joining market flexibility with the need for stability and security
on the part of workers; these are indispensable for their human
development. It also implies favouring a suitable social context
geared not to the exploitation of persons, but to ensuring, precisely
through labour, their ability to create a family and educate their
children”.
With
regard to the need fro a united response to question of migration,
Francis exclaimed, “We cannot allow the Mediterranean to become a
vast cemetery! … The absence of mutual support within the European
Union runs the risk of encouraging particularistic solutions to the
problem, solutions which fail to take into account the human dignity
of immigrants, and thus contribute to slave labour and continuing
social tensions. Europe will be able to confront the problems
associated with immigration only if it is capable of clearly
asserting its own cultural identity and enacting adequate legislation
to protect the rights of European citizens and to ensure the
acceptance of immigrants. Only if it is capable of adopting fair,
courageous and realistic policies which can assist the countries of
origin in their own social and political development and in their
efforts to resolve internal conflicts – the principal cause of this
phenomenon – rather than adopting policies motivated by
self-interest, which increase and feed such conflicts.
“Awareness
of one’s own identity is also necessary for entering into a
positive dialogue with the States which have asked to become part of
the Union in the future. I am thinking especially of those in the
Balkans, for which membership in the European Union could be a
response to the desire for peace in a region which has suffered
greatly from past conflicts. Awareness of one’s own identity is
also indispensable for relations with other neighbouring countries,
particularly with those bordering the Mediterranean, many of which
suffer from internal conflicts, the pressure of religious
fundamentalism and the reality of global terrorism.
“It
is incumbent upon you, as legislators, to protect and nurture
Europe’s identity, so that its citizens can experience renewed
confidence in the institutions of the Union and in its underlying
project of peace and friendship. … I encourage you to work to make
Europe rediscover the best of itself. An anonymous second-century
author wrote that 'Christians are to the world what the soul is to
the body'. The function of the soul is to support the body, to be its
conscience and its historical memory. A two-thousand-year-old history
links Europe and Christianity. It is a history not free of conflicts
and errors, but one constantly driven by the desire to work for the
good of all. We see this in the beauty of our cities, and even more
in the beauty of the many works of charity and constructive
cooperation throughout this continent. This history, in large part,
must still be written. It is our present and our future. It is our
identity. Europe urgently needs to recover its true features in order
to grow, as its founders intended, in peace and harmony, since it is
not yet free of conflicts”.
“Dear
Members of the European Parliament”, he concluded, “the time has
come to work together in building a Europe which revolves not around
the economy, but around the sacredness of the human person, around
inalienable values. In building a Europe which courageously embraces
its past and confidently looks to its future in order fully to
experience the hope of its present. The time has come for us to
abandon the idea of a Europe which is fearful and self-absorbed, in
order to revive and encourage a Europe of leadership, a repository of
science, art, music, human values, and faith too. A Europe which
contemplates the heavens and pursues lofty ideals. A Europe which
cares for, defends and protects man, every man and woman. A Europe
which bestrides the earth surely and securely, a precious point of
reference for all humanity”.
Francis
at the Council of Europe: imposed peace is not enough – it must be
loved, free and fraternal
Vatican
City, 25 November 2014 (VIS) – At midday the Holy Father proceeded
by car to the seat of the Council of Europe, where he met the
authorities, including the secretary general Thorbjørn Jagland, who
accompanied him to the lobby of the Committee of Ministers. This was
followed by an exchange of gifts, after which they entered the Great
Hall where, following greetings and the opening discourse by the
secretary general, the Pontiff addressed those present, thanking them
for their invitation and for their “work and contribution to peace
in Europe through the promotion of democracy, human rights and the
rule of law”.
He
continued, “This year the Council of Europe celebrates its
sixty-fifth anniversary. It was the intention of its founders that
the Council would respond to a yearning for unity which, from
antiquity, has characterised the life of the continent. Frequently,
however, in the course of the centuries, the pretension to power has
led to the dominance of particularist movements. … The dream of the
founders was to rebuild Europe in a spirit of mutual service which
today too, in a world more prone to make demands than to serve, must
be the cornerstone of the Council of Europe’s mission on behalf of
peace, freedom and human dignity”.
On
the other hand, the road to peace, and avoiding a repetition of what
occurred in the two World Wars of the last century, “is to see
others not as enemies to be opposed but as brothers and sisters to be
embraced. This entails an ongoing process which may never be
considered fully completed. This is precisely what the founders
grasped. They understood that peace was a good which must continually
be attained, one which calls for constant vigilance. …
Consequently, the founders voiced their desire to advance slowly but
surely with the passage of time. That is why the founders established
this body as a permanent institution. Pope Paul VI, several years
later, observed that 'the institutions which in the juridical order
and in international society have the task and merit of proclaiming
and preserving peace, will attain their lofty goal only if they
remain continually active, if they are capable of creating peace,
making peace, at every moment'. What is called for is a constant work
of humanisation, for 'it is not enough to contain wars, to suspend
conflicts ... An imposed peace, a utilitarian and provisional peace,
is not enough. Progress must be made towards a peace which is loved,
free and fraternal, founded, that is, on a reconciliation of
hearts'”.
Achieving
the good of peace first calls for education in peace, “banishing a
culture of conflict aimed at fear of others, marginalising those who
think or live differently … Tragically, peace continues all too
often to be violated. This is the case in so many parts of the world
where conflicts of various sorts continue to rage. It is also the
case here in Europe, where tensions persist”, he said. “Yet peace
is also put to the test by other forms of conflict, such as religious
and international terrorism, which displays deep disdain for human
life and indiscriminately reaps innocent victims. This phenomenon is
unfortunately bankrolled by a frequently unchecked traffic in
weapons. The Church is convinced that 'the arms race is one of the
greatest curses on the human race and the harm it inflicts on the
poor is more than can be endured'. Peace is also violated by
trafficking in human beings, the new slavery of our age, which turns
persons into merchandise for trade and deprives its victims of all
dignity. Not infrequently we see how interconnected these phenomena
are. The Council of Europe, through its Committees and Expert Groups,
has an important and significant role to play in combating these
forms of inhumanity. … Peace is not merely the absence of war,
conflicts and tensions. In the Christian vision, peace is at once a
gift of God and the fruit of free and reasonable human acts aimed at
pursuing the common good in truth and love”.
“The
path chosen by the Council of Europe is above all that of promoting
human rights, together with the growth of democracy and the rule of
law. This is a particularly valuable undertaking, with significant
ethical and social implications, since the development of our
societies and their peaceful future coexistence depends on a correct
understanding of these terms and constant reflection on them. … In
your presence today, then, I feel obliged to stress the importance of
Europe’s continuing responsibility to contribute to the cultural
development of humanity.
“Throughout
its history, Europe has always reached for the heights, aiming at new
and ambitious goals, driven by an insatiable thirst for knowledge,
development, progress, peace and unity. … But in order to progress
towards the future we need the past, we need profound roots. We also
need the courage not to flee from the present and its challenges. We
need memory, courage, a sound and humane utopian vision. … Truth
appeals to conscience, which cannot be reduced to a form of
conditioning. Conscience is capable of recognising its own dignity
and being open to the absolute; it thus gives rise to fundamental
decisions guided by the pursuit of the good, for others and for one’s
self; it is itself the locus of responsible freedom. … It also
needs to be kept in mind that apart from the pursuit of truth, each
individual becomes the criterion for measuring himself and his own
actions. The way is thus opened to a subjectivistic assertion of
rights, so that the concept of human rights, which has an
intrinsically universal import, is replaced by an individualistic
conception of rights”.
“This
kind of individualism leads to human impoverishment and cultural
aridity, since it effectively cuts off the nourishing roots on which
the tree grows. Indifferent individualism leads to the cult of
opulence reflected in the throwaway culture all around us. … And so
today we are presented with the image of a Europe which is hurt, not
only by its many past ordeals, but also by present-day crises which
it no longer seems capable of facing with its former vitality and
energy; a Europe which is a bit tired and pessimistic, besieged by
events and winds of change coming from other continents. … Europe
should reflect on whether its immense human, artistic, technical,
social, political, economic and religious patrimony is simply an
artefact of the past, or whether it is still capable of inspiring
culture and displaying its treasures to mankind as a whole. In
providing an answer to this question, the Council of Europe with its
institutions has a role of primary importance”.
“The
history of Europe might lead us to think somewhat naively of the
continent as bipolar, or at most tripolar … and thus to interpret
the present and to look to the future on the basis of this schema,
which is a simplification born of pretentions to power. But this is
not the case today, and we can legitimately speak of a 'multipolar'
Europe. Its tensions – whether constructive or divisive – are
situated between multiple cultural, religious and political poles.
Europe today confronts the challenge of creatively 'globalising' this
multipolarity” which calls for “striving to create a constructive
harmony, one free of those pretensions to power which, while
appearing from a pragmatic standpoint to make things easier, end up
destroying the cultural and religious distinctiveness of peoples”.
To
speak of European multipolarity is to speak of peoples which are
born, grow and look to the future. The task of globalising Europe’s
multipolarity cannot be conceived by appealing to the image of a
sphere – in which all is equal and ordered, but proves reductive
inasmuch as every point is equidistant from the centre – but
rather, by the image of a polyhedron, in which the harmonic unity of
the whole preserves the particularity of each of the parts”.
“The
second challenge which I would like to mention is transversality. …
Were we to define the continent today, we should speak of a Europe in
dialogue, one which puts a transversality of opinions and reflections
at the service of a harmonious union of peoples. To embark upon this
path of transversal communication requires not only generational
empathy, but also an historic methodology of growth. In Europe’s
present political situation, merely internal dialogue between the
organisations (whether political, religious or cultural) to which one
belongs, ends up being unproductive. Our times demand the ability to
break out of the structures which 'contain' our identity and to
encounter others, for the sake of making that identity more solid and
fruitful in the fraternal exchange of transversality. A Europe which
can only dialogue with limited groups stops halfway; it needs that
youthful spirit which can rise to the challenge of transversality”.
“In
the light of all this, I am gratified by the Council of Europe's
desire to invest in intercultural dialogue, including its religious
dimension, through the Exchanges on the religious dimension of
intercultural dialogue. Here is a valuable opportunity for open,
respectful and enriching exchange between persons and groups of
different origins and ethnic, linguistic and religious traditions, in
a spirit of understanding and mutual respect”.
“This
way of thinking also casts light on the contribution which
Christianity can offer to the cultural and social development of
Europe today within the context of a correct relationship between
religion and society. … European society as a whole cannot fail to
benefit from a renewed interplay between these two sectors, whether
to confront a form of religious fundamentalism which is above all
inimical to God, or to remedy a reductive rationality which does no
honour to man. There are in fact a number of pressing issues which I
am convinced can lead to mutual enrichment, issues on which the
Catholic Church – particularly through the Council of Episcopal
Conferences of Europe (CCEE) – can cooperate with the Council of
Europe and offer an essential contribution”.
“Similarly,
the contemporary world offers a number of other challenges requiring
careful study and a common commitment, beginning with the welcoming
of migrants. … Then too, there is the grave problem of work. … It
is my profound hope that the foundations will be laid for a new
social and economic cooperation, free of ideological pressures,
capable of confronting a globalised world while at the same time
encouraging that sense of solidarity and mutual charity which has
been a distinctive feature of Europe, thanks to the generous efforts
of hundreds of men and women – some of whom the Catholic Church
considers saints – who over the centuries have worked to develop
the continent, both by entrepreneurial activity and by works of
education, welfare, and human development. These works, above all,
represent an important point of reference for the many poor people
living in Europe. How many of them there are in our streets! They ask
not only for the food they need for survival, which is the most
elementary of rights, but also for a renewed appreciation of the
value of their own life, which poverty obscures, and a rediscovery of
the dignity conferred by work”.
“Finally,
among the issues calling for our reflection and our cooperation is
the defence of the environment, of this beloved planet earth. It is
the greatest resource which God has given us and is at our disposal
not to be disfigured, exploited, and degraded, but so that, in the
enjoyment of its boundless beauty, we can live in this world with
dignity”.
“Pope
Paul VI called the Church an 'expert in humanity'. In this world,
following the example of Christ and despite the sins of her sons and
daughters, the Church seeks nothing other than to serve and to bear
witness to the truth. This spirit alone guides us in supporting the
progress of humanity. In this spirit, the Holy See intends to
continue its cooperation with the Council of Europe, which today
plays a fundamental role in shaping the mentality of future
generations of Europeans. This calls for mutual engagement in a
far-ranging reflection aimed at creating a sort of new agora, in
which all civic and religious groups can enter into free exchange,
while respecting the separation of sectors and the diversity of
positions, an exchange inspired purely by the desire of truth and the
advancement of the common good. For culture is always born of
reciprocal encounter which seeks to stimulate the intellectual riches
and creativity of those who take part in it; this is not only a good
in itself, it is also something beautiful. My hope is that Europe, by
rediscovering the legacy of its history and the depth of its roots,
and by embracing its lively multipolarity and the phenomenon of a
transversality in dialogue, will rediscover that youthfulness of
spirit which has made this continent fruitful and great”.
The
Pope receives the President of the Arab Republic of Egypt
Vatican
City, 25 November 2014 (VIS) – Yesterday, 24 November, Pope Francis
received in audience Abdel Fattah Al-Sisi, president of the Arab
Republic of Egypt. Following this encounter the president met with
Cardinal Secretary of State Pietro Parolin.
During
the cordial exchange, discussions focused on the situation in the
Egyptian nation, highlighting the closeness and solidarity of the
Church to all the people of Egypt during this period of political
transition. At the same time, hope was expressed that within the
framework of guarantees enshrined by the new Constitution in terms of
the safeguard of human rights and religious freedom, the peaceful
coexistence among all components of society may be strengthened and
the path to inter-religious dialogue may continue to be pursued.
Furthermore,
themes of common interest were discussed with particular reference to
the role of the country in the promotion of peace and stability in
the Middle East and North Africa. In this regard, it was reiterated
that dialogue and negotiation are the only options to put an end to
the conflicts and to the violence that endanger defenceless
populations and cause the loss of human lives.
The
Pope to convoke a conference in Haiti in January 2015, five years
after the earthquake that devastated the island
Vatican
City, 25 November 2014 (VIS) – This morning the Pontifical Council
“Cor Unum” announced that its president, Cardinal Robert Sarah,
will visit Haiti from 25 to 29 November, five years on from the
earthquake that brought devastation to the island and its population,
causing around 230 thousand deaths. The main aim of the trip is to
bring a sign of concrete spiritual closeness to those who are still
engaged in reconstruction works, and to inaugurate the “Notre Dame
des Anges” school in Leogane, built through the work of the local
Church and with the coordination of the apostolic nunciature.
On
the occasion of this trip, the Holy Father has expressed his wish to
convoke a conference on Haiti, to be held in the Vatican on 10
January 2015, to ensure that attention remains focused on this
humanitarian catastrophe, the impact of which is still felt, and to
emphasise the Church's closeness to the Haitian people. The meeting
will be organised by the Pontifical Commission for Latin America and
the Pontifical Council “Cor Unum”, in collaboration with local
bishops.
Meanwhile,
on 26 November, during his visit to the island, Cardinal Sarah will
meet with representatives of Caritas Haiti, Msgr. Erick Touissant,
the president and the director, Fr. Herve Francois, as well as other
Caritas representatives present on the island. He will then meet with
other Catholic humanitarian organisations working in Haiti.
On
27 November he will participate in the opening of the school “Notre
Dame des Anges” in Leogane, managed by the Society of Jesus and
built using funds sent directly by the Holy Father during the five
years following the earthquake. On the same day he will meet with the
local authorities, and in particular with the president of the
Republic of Haiti.
On
28 November the prelate will meet with the Episcopal Conference of
Haiti, the priests, religious and laypersons who offer their
assistance not only in the reconstruction of infrastructure but also
in the full human development of the population. The Cardinal will
communicate the Pope's special encouragement to all to continue their
work with dedication.
Audiences
Vatican
City, 25 November 2014 (VIS) – On the afternoon of Monday 24
November, the Holy Father received in audience Abdulaziz Othman
Altwaijri, director general of the Islamic Educational Cultural and
Scientific Organisation, and entourage.
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