Young people love to be practical

Young people love to be practical

Is there a future for Europe? What do you think is the contribution that Churches and Ecclesial Movements can offer in this respect?

There is indeed a future for Europe. Communities and Churches do have a role to play individually as well as together and as part of civic life which has been growing stronger. In time it will generate its own new political leaders and until then it will continue reinforcing its civic commitment. The greatest damage to society comes from the apathy of millions who do not attempt to make a positive contribution. So these communities have a precise role. They develop and exercise certain aspects that are important for the functioning of society (for example order, freedom, obedience, responsibility, equality, hierarchy, respect, correction, individual and collective ownership, truth and so on).

9th May is Europe Day. What does this date mean to you?

The choice of date to celebrate is at once understandable, good and also necessary. The question is how to celebrate. We would like to see a big scientific interdisciplinary conference taking place as well as other forms of celebration that would appeal to society at large. Rather than an official celebration, we were thinking that perhaps an event like that of the European Capital of Culture might be interesting. We know from experience that official celebrations tend to be political and that the exploitation of such occasions for political purposes has the effect of distancing people from the event.

If you were President of the European Union with their responsibilities and decision-making powers, what would be your priorities aimed at increasing the unity of peoples in Europe?

I would avoid uniformity, and aim at pursuing, reinforcing and accelerating integration, based on a mutual recognition of identities and on solidarity. The United States is an example of such an approach, where only one language is spoken, and a looser integration bonds were replaced by centralization. We would be for increasing the extent of international projects such as Erasmus for researchers and third level staff and gradually opening up to involvement of secondary education teachers; making a six-month period of studies abroad obligatory for university students independent of their field of studies, as well as running continuous inter-institutional courses between bordering countries.

How do you see Europe in today’s international political context?

I think it is facing two main challenges: Firstly, unity: if Europe does not succeed in becoming more unanimous in personifying unity, it will lose its position on the international scene; and secondly, corruption: any type of abuse, even the slightest one, be it political, moral, or sexual, damages greatly the international community independently of whether it is carried out by an authority or an individual. This can only be prevented through a continuous examination of conscience or reflection performed together.

It appears as if young people were not interested in politics. Do you think it is true?

Young people love to be practical. Abstract things do not appeal to them. The key is to increase numbers and invest money in international study programmes, so that young Europeans can have a chance to get to know Europe and its young people. Europe should also strive to define its main objectives in more concrete terms so that the young people can believe in them and become enthusiastic about them.

What do you think about populist tendencies? Are there better ways of going ahead Together?

Populism is a consequence of the latest economic crises as well as of military conflicts (for example foreign interference’s). It is also caused by nationalism. The European Union does not deal with nationalism efficiently which puts populists at an advantage. Furthermore, European citizens do not tend to have a direct relationship with European politicians. They often know only their own national political representatives who are the ones ‘listened to by the crowds’ and therefore directly responsible for how information from Brussels is transmitted in individual member states. In any case we need to learn to advance together. In what way? In the context of what was discussed so far, the first step might be to act on a personal level and gradually assume a collective responsibility, acknowledging the effectiveness and the role of acting together.

Zsófia Bárány PhD and Szabolcs Somorjai PhD, Hungary, researches in the field of modern sociology and economy, and politics and history of the Church

Discussion – Dialogue

Discussion – Dialogue

 

DISCUSSION

 

DIALOGUE

Convincing the other about one’s own point of view Exploring and learning together
Trying to get the other to agree to it Sharing ideas, experiences and feelings
Choosing the best option Integrating different view points
Justifying, defending one’s own motivations In-depth understanding of each party’s arguments
Disproving the other’s idea, defending one’s own position (values, interests) Welcoming and understanding the other
Individual leadership Shared leadership
Partial vision Overall vision, synergy of different ideas
Hierarchical and competitive culture:
Dependence, competition, exclusion
Culture of cooperation, partnership and inclusion
Victory / loss Win-win, all participants gain

 

See Pal Toth in Nuova Umanità, XXXVII (2015/3) 219, p. 320  

Illustration: Walter Kostner ©

Europe – a „revolutionary project“

Europe – a „revolutionary project“

A short contribution, seen from an historical perspective, to Europe’s religious foundations and their difficulties

„Not only do books have a destiny but terms do too.”  These are the opening words of the extensive History of the West (Geschichte des Westens) published in 2009 by historian Heinrich Winkler.  And although Winkler is specifically unpacking the term “the West”, he simultaneously presents arguments which form a basis for reflecting on Europe.  The fact that terms and their meanings change can either be comforting, threatening or even a sign of hope which is precisely what is currently happening in Europe.  It is therefore worth taking a closer look at his ideas.

Winkler also makes fundamental and noteworthy observations about Europe.  Firstly, he states that Europe is still most strongly characterised by its religious nature.  This might come as a surprise in view of lay and secular developments but secularisation on this scale can only be understood as a reaction to powerful religious influences which were marked by differences according to divine and temporal order right from the start. This is the historical context in which Europe was born even if Europe’s religious history was consequently one of division.

Secondly, Europe has never gone forward in a linear way. Rather than being a story of uninterrupted success, Europe is a story of fractures, destruction, new beginnings and the perennial dream of a single community of shared values. This community first emerged through “transatlantic collaboration” as Winkler calls it for there can be no Declaration of Human and Civil Rights without the 1776 Declaration of Rights. The perspective is therefore broad.

Thirdly, Europe is also characterised by the “contradiction between the normative project and political practice” (Winkler, 21) which is why its revolutionary goal of freedom and equality was not achieved at the same time.  This is ultimately still an ideal today.

What are the consequences?  The consequences are either to abandon the revolutionary project of freedom and equality – or to adhere more strictly to its main features. Winkler argues that Europe can “do nothing better to spread its values than follow them itself and be self-critical about its own history which broadly speaking was a story of its own ideals being violated” (Winkler, 24) and still is. This also means: ad fontes! What are the origins of this dream, this revolutionary project – and how can we pursue the dream today? And do spiritual communities and movements have a special part to play?

Sr. Nicole Grochowina

Dialogue in diversity

Dialogue in diversity

The following text has been published to facilitate those who for “Together for Europe Day”, to be held on 9th May, are considering leading a Round Table discussion aimed at opening up dialogue in “diversity”. Examples might include dialogues between East and West, North and South, or dialogues between members of different Churches, or between believers and non-believers, indigenous and refugees etc…

Europe’s diversified composition

To frame the European situation well, it is useful to bear in mind its geopolitical and cultural reality.

Western Europe is mainly a socio-political concept and it specifically identifies the European countries of the “first world”, the result of a multi-century political, economic, and cultural path, different from the Eastern European one. Today, the term Western Europe is also commonly associated with liberal democracy, capitalism, and even with the European Union, despite the latter’s inclusion of Eastern European countries. Most of the countries in the Eastern regions share the very Western culture that seems to be undergoing a crisis today. And there are differences and tensions within the West as well, for example between the North and the South. Or, let us think of the Church of England, which after Brexit will surely not want to leave Europe but intensify its relations with it.

Eastern Europe is rather a geographical concept, an area articulated by different traditions and problems within its borders. Culturally, it can be largely distinguished between Central Europe, the Balkans, and the former Soviet Union countries, and religiously speaking, between the Catholic-Protestant and Orthodox spheres, with consequences on thoughts and actions of its peoples. The common denominator are the post-communist conditions characterized by the social and political troubles of a difficult path to democratization. With the extension of the EU to some Eastern countries, new member States are rapidly adapting to the Western economic and legal system, while cultural approaches are much slower.

Building a culture of encounter before anything else

To achieve a fruitful dialogue between East and West, it is necessary to proceed in degrees and not face problems head-on. According to the Together for Europe journey, condensed in 18 years of experience, and densely expressed in the great event in Munich in 2016, it is necessary to shy away from an attitude of criticism and defense, and promote a culture of encounter, mutual acquaintance, and reconciliation.

Over the last few centuries, the East has looked at the West as a cultural and political model and has developed an understanding of what happens in Western countries, while Eastern Europeans often are painfully faced with the Westerners’ lack of knowledge, and the subsequent misunderstandings. Without Westerners acknowledging the values of the East, there can be no equality or reciprocity. So, we need humility, trust, knowledge, and mutual acceptance.

Consequently, I think that, as a first step, we should promote a culture of encounter, create a platform, a “home” where dialogue is possible. At this stage we could also reflect on our cultural traditions and different reasonings, to prepare for constructive dialogue.

Extract from a talk by Pál Tóth “Culture of encounter and the dialogue between Eastern and Western Europe”, Meeting of ‘Friends’ of Together for Europe – Vienna, 10th November 2017

Download the full talk >   

The principles of dialogue

The principles of dialogue

Jesús Morán is the Co-President of the Focolare Movement: Degree in Philosophy, Doctorate in Theology. Here are his stimulating thoughts, condensed into 7 points, to learn the “language of fraternity”

1. Dialogue is always a personal meeting. It is not about words or thoughts, but about giving our being. It is not just conversation but something that intimately affects the participants. Rosenzweig used to say: “Something really happens in authentic dialogue”. In other words: you do not leave a true dialogue unscathed, something changes in us.

2. Dialogue requires silence and listening. Silence is fundamental for sincere thinking and speaking. A deep silence, patiently cultivated in solitude and put into practice in front of others, of their way of thinking and speaking. A Hindu proverb says: «When you speak, make sure that your words are better than your silence». Benedict XVI said that today more than ever we need, “an ecosystem that knows how to balance silence, words, images and sounds”. In the exercise of dialogue we need silence, so as not to destroy the words themselves.

3. In dialogue we put ourselves at risk, our vision of things, our identity, our culture. We must conquer an “open identity”, which is mature, and at the same time based on a fundamental anthropological axiom: “When we understand each other, I understand better who I am”. Paraphrasing an idea of ​​Klaus Hemmerle: if you teach me your thinking, I can learn my way of announcing again.

4. Authentic dialogue has to do with the truth. But beware: truth is a relational reality (not relative, which is different). It means that the truth is the same for everyone, but everyone shares his personal participation and understanding of the truth with others. So the difference is a gift, not a threat. “The gift of difference” is another pillar of the culture of dialogue.

5. Dialogue requires will. Love of the truth leads me to look for it, to want it, and for this reason I open myself up to dialogue. Sometimes it is thought that to dialogue is weak. In reality it is the opposite: only those who have great willpower take the risk of dialogue. Every dogmatic or fundamentalist attitude hides fear and fragility. We must be wary of those who habitually resort to screaming, to using high-powered words or disqualifying sentences to impose their convictions. Brute force, even on a dialectical level, can win, but never convince.

6. Dialogue is only possible between authentic people. Love, altruism and solidarity prepare people for dialogue by making them authentic. Gandhi and Tagore had a very different idea of ​​the educational system to be established in an independent India, but this did not hinder their friendship. Pope Wojtyla and President Pertini had, over a long period, a deep understanding of the destiny of humanity, yet they adhered to almost opposite categories.

7. The culture of dialogue knows only one law, that of reciprocity. Only in this does dialogue find meaning and legitimacy. If nations were to engage in dialogue before the silent killing of revenge or wealth or personal affirmation, we would enjoy the happiness of which we now deprive ourselves. If religions were to dialogue to honour God; if nations respected one another and understood that their wealth is in making the other rich; if everyone went through a “little personal path” of novelty, we could leave behind the night of terror in which we reel. What are the obstacles on such a path? Judgment, condemnation, intellectual pride.

The work to be done is painstaking because of the commitment it requires, avoiding distraction or compromise, but it is full of culture, much more than a profession. It is a tiring and ruthless activity. But Mercy will save us.