PaxRomana

Pax Romana ICMICA / MIICInternational Catholic Movement for Intellectual and Cultural AffairsMouvement International des Intellectuels CatholiquesMovimiento Internacional de Intelectuales Católicos

The Holy See:a face of anotherglobalizationLa Santa Sede: una faccia di un’altra globalizzazione La Santa Sede: una cara de otra globalización

We would like to acknowledge, with much appre-ciation, some people and institutions, whom, withouttheir support, involvement and economic aid, thisbook of our 60th Anniversary would not have beenpossible: Abaroa S.A., MISSIO (Aachen), Javier &Begoña, Bianca Nicolini, Jordi Pérez Colomé, JordiLlisterri and the team of El Ciervo and Foc Nou.

And we also would like to take this opportunity tothank the support received during those 60 years frompartner institutions and agencies. They are, amongothers, the Swiss Catholic Bishops Conference,Fastenopfer (Swiss Catholic Lenten Campaign),Bishop of Fribourg, Geneva and Lausanne inSwitzerland; Comité Catholique Contre la Faim etpour le Développement (CCFD) in France; theGerman Catholic Bishops Conference, MISEREOR,MISSIO, Adveniat and Renovabis in Germany; COR-DAID, CMC/AMA and Porticus in Netherlands;Development & Peace and Rights & Democracy inCanada; Entraide et Fraternité in Belgium; Istituto perle Opere di Religione, Pius XII Foundation, Pro AfricaFoundation in Rome; UNESCO in Paris; Pax RomanaCatalonia; Bishop of Bilbao, Misiones Diocesanas, CityCouncil of Mungia, City Council of Bilbao, BasqueGovernment, BBK, Iberdrola, etc. in the BasqueCountry and numerous benefactors.

Pax Romana ICMICA/MIIC

The Holy See: a face of another globalizationLa Santa Sede: una faccia di un’altra globalizzazioneLa Santa Sede: una cara de otra globalización

Project editor / Coordinatrice editoriale / Coordinadora editorial: Bianca Nicolini

Título original: The Holy See: a face of another globalization / La Santa Sede: una facciadi un’altra globalizzazione / La Santa Sede: una cara de otra globalización

© PAX ROMANA. ICMICA/MIICInternational Catholic Movement for Intellectual and Cultural AffairsMouvement International des Intellectuels CatholiquesMovimiento Internacional de Intelectuales Católicos3 rue de Varembé, 4th FloorCP 161, 1211 Geneva 20, SwitzerlandTel: (41 22) 823 0707 / Fax: (41 22) 823 [email protected]://www.paxromana.org/

Edition / Edizione / Edición: El Ciervo 96, S. A.Calvet, 56. 08021 Barcelona (España)[email protected]

ISBN: 978-84-87178-32-0Depósito legal: B-29.920-2008

Summary

Introduction / Introduzione / Introducción................................ 5

Program / Programma / Programa .............................................. 10

Session of the 60th anniversary ................................................ 16

Pax Romana, memory and future. Giorgio Campanini ................ 17

Salutations .................................................................................... 30

Our movement and the development of the Catholic Social Tradition. Kevin Ahern .............................................................. 33

A laity movement. Josep Maria Carbonell .................................... 40

The Needs of Today’s Church & Society. Lawrencia Kwark.......... 45

El caminar del MIIC en América Latina: entre certezas e interpelaciones. Carmen Lora .................................................... 54

Holy Mass and presentation of the new statues ................ 60

Holy Mass of the 60th Anniversary. Josef Clemens ........................ 61

Ceremony of presenting the Decree of approval by the Holy See of Pax Romana ICMICA/MIIC´s reformed Statutes. Josef Clemens .............................................................................. 66

Study session ................................................................................ 68

La Santa Sede, una faccia di un’altra globalizzazione. Antoine Sondag ...................................................................................... 69

Verso una nuova “cattolicità”: Essere Chiesa in un mondo globalizzato. Salvador Pié-Ninot ................................................ 73

Special Session on Human Rights International Protection andPromotion of Human Rights – Challenges for the United Nations Human Rights Council: Jurist Catholic Perspective. Eugeni Gay Montalvo .................................................................. 95

Introduction of the Special session on Human Rights. Jean-Mathias Goerens .................................................................. 98

The Holy See: a face of another globalization. The work for human rights. Fortunatus Nwachukwu ...................................... 104

Las ONG y su rol de representación de la sociedad civil ante los organismos internacionales. Nuria Sastre ............................ 124

Mechanisms of the new Human Rights Council. Santiago Ripol .... 132

Catholic contribution to the UN Human Rights Council and to the current challenges on Human Rights. Otmar Oehring ........ 138

NGO participation in the United Nations Human Rights Council: NGO perspective. Budi Tjahjono ................................ 143

The work for Justice and Peace. Renato Raffaele Cardinal Martino ........................................................................ 151

Missione ecclesiale in ambito educativo. Loreto Ballester ............ 160

Globalización y justicia. Mario Cayota ........................................ 169

Building bridges or moats? The cultural underside of exclusion.Fernando Franco, SJ .................................................................... 176

Globalization of solidarity. Duncan MacLaren ............................ 183

International organizations and global governance. Pietro Parolin .............................................................................. 191

A Korean Experience of the Globalization Era. Seong Bosco ........ 209

The World Campaign for the Reform of International Institutions. Manel Manonelles .................................................. 215

Closing session. Federico Lombardi, SJ .......................................... 223

Statues of ICMICA........................................................................ 228

Statues of ICMICA International Catholic Movement for Intellectual and Cultural Affairs................................................ 231

The Holy See: a face of another globalization 5

Introduction

Sixty years ago some old students of IMCS-Pax Romana –some of thembeing founders of Pax Romana after the First World War– decided tocreate this international meeting space of Catholic intellectuals and

cultural professionals. In order to celebrate this anniversary, a study ses-sion was held in Rome, with the theme: “The Holy See: A Face of AnotherGlobalization” from May 19th to 23rd 2007. The main contributions arecollected in this volume.

Sixty years ago, in 1947, the violent and bloody European conflict wasstill recent. Pax Romana had to renew itself. It renewed itself by streng-thening its organisation of students and by creating a new branch of inte-llectuals and professionals. It was a necessary step to ensure the conti-nuity of the students and, above all, to affect the cultural and politicalworld in a more effective and decisive way.

Sixty years ago, Pax Romana renewed its will to be an organisation ofCatholic laity present in the student world but also in the cultural andprofessional world. Today, in our present context, Pax Romana-ICMICAconfirms its will to continue keep on being an association of professionalsbut, also, with a stronger will to be present at the international level. Theinternational agenda has always been present in our organisation life, andit has become even more important since the 50s. Starting in this decade,Pax Romana began a stronger expansion into Latin America and in Asia,it established its presence in North America and started its expansion intoAfrica, as well. In this decade, Pax Romana really beamer an internationalorganisation.

Over the past few days, we have seen that many things have happenedduring the past sixty years: from the Second Vatican Council –fundamen-tal in our short history– to the crisis of European Christendom, from aworld divided into two blocks to a globalised world, from the “update” toa sort of ecclesial “restorationism”. From our beginning, where we werethe first and only international Catholic NGOs in the world –with aremarkable presence within the institutions of the United Nations– tobeing one Catholic NGO among many in the present context.

Today, sixty years later, Pax Romana, in spite of our weaknesses,although we probably do not have the same ecclesial and internationalinfluence we had in other decades, keeps on being a network of groups

6 60th Anniversary Pax Romana

and movements present in more than seventy countries; it keeps on sha-ring common values, a way of being Church, a way to understand themediation between faith and culture, between faith and politics, a way tounderstand what evangelisation means.

We are a living an engaged reality, which appears, in this globalisedworld, as an international and ecclesial network which contributes tobuilding a fairer and common world, a more inclusive and compassiona-te world, a more peaceful world, a world more open to dialogue and toGospel values.

This double presence in the church and in the world is what givessense to the existence and to the continuity of Pax Romana. Talking about“The Holy See: A Face of Another Globalization” is a way to understandthat the Church has something very important to say in the current pro-cess of globalization. As never before seen, the “catholic” word, universal,discovers the reality of a world open to universality and able to be builtup globally. As never before seen, the global-local dialectics reinforcesitself in order to be able to act in a very effective way. And Pax Romanain this context wants to contribute to building another vision of globali-zation.

Never had the Church been so universal. The double presence in theChurch and in the world is what gives sense to the existence and to thecontinuity of Pax Romana.

Introduzione

60 anni fa vecchi studenti del MIEC-Pax Romana –ed alcuni di lorofondatori di Pax Romana dopo la I Guerra Mondiale– decisero di cre-are questo spazio di re-incontro internazionale degli intellettuali ed

esperti della cultura cattolici. Per dare maggior risalto alla commemorazio-ne, dal 19 al 23 Maggio del 2007 si è svolta a Roma la Sessione di Studio“La Santa Sede: una faccia di un’altra globalizzazione”. In questo volumesono raccolti i principali interventi.

Nel 1947, 60 anni fa, era recente il sanguinante conflitto europeo. EPax Romana doveva rinnovarsi. Lo fece rafforzando la sua organizzazio-


ne di studenti e creando un nuovo ramo di intellettuali ed esperti. Eraun passo necessario per assicurare la continuità degli studenti e, soprat-tutto, per influire in maniera incisiva e decisiva sul mondo culturale epolitico.

60 anni fa Pax Romana rinnovava la propria volontà di essere un’or-ganizzazione del laicato cattolico presente nel mondo studentesco, maanche presente nel mondo culturale e professionale. Oggi, con questegiornate, Pax Romana conferma la propria volontà di continuare adessere un’associazione di esperti ma, in più, con una maggior voglia dipresenza internazionale. L’agenda internazionale è sempre stata presen-te nella vita della nostra organizzazione, ed in modo ancor più impor-tante a partire dagli anni ‘50. Effettivamente, da questo decennio, PaxRomana inizia una forte espansione in America Latina ed in Asia, con-solida la sua presenza in Nord America ed inizia, inoltre, la sua espan-sione in Africa. Pax Romana diviene veramente un’organizzazioneinternazionale.

Come è stato constatato durante queste giornate, in 60 anni sono acca-dute molte cose: dal Concilio Vaticano II –fondamentale nella nostra pic-cola storia– alla crisi del Cristianesimo europeo, da un mondo diviso indue blocchi ad un mondo globalizzato, dall’ “aggiornamento” ad un certo“restaurazionismo” ecclesiale. Da essere una delle prime ONG cattolichedel mondo con una presenza significativa all’interno delle istituzioni delleNazioni Unite ad essere una ONG cattolica in più.

Oggi, 60 anni dopo, Pax Romana, nonostante le nostre debolezze, seb-bene probabilmente non abbiamo più il peso dei decenni passati nellesfere internazionali ed ecclesiali, continua ad essere un network di gruppie movimenti presenti in più di settanta paesi, in cui si condividono valo-ri comuni, un modo di essere Chiesa, un modo di intendere la mediazio-ne tra fede e cultura, tra fede e politica, di comprendere ciò che vuol direevangelizzazione.

Siamo una realtà viva, impegnata, che si presenta, in questo mondoglobalizzato, come un network ecclesiale ed internazionale che contri-buisce a costruire un mondo più giusto e solidale, un mondo più inclusi-vo e compassionevole, un mondo più pacifico e dialogante, un mondopiù aperto ai valori del Vangelo.

Parlare de “La Santa Sede: una faccia di un’altra globalizzazione” è unmodo per capire che la Chiesa ha qualcosa di molto importante da direnell’attuale processo di globalizzazione. Come mai prima, la parola “cat-tolica”, universale, si trova davanti alla realtà di un mondo aperto all’uni-versalità ed in grado di costruirsi in modo globale. Come mai prima, la


dialettica globale-locale si rafforza per poter agire in maniera davvero effi-cace. Ed in questo contesto Pax Romana vuole contribuire a costruireun’altra immagine della globalizzazione. Mai la Chiesa era stata così uni-versale.

La duplice presenza nella Chiesa e nel mondo è ciò che da senso all’e-sistenza ed alla continuità di Pax Romana.

Introducción

Hace 60 años que antiguos estudiantes del MIEC-Pax Romana–algunos de ellos fundadores de Pax Romana después de la IGuerra Mundial– decidieron construir este espacio de reencuen-

tro internacional de intelectuales y profesionales de la cultura católi-cos. Para resaltar su conmemoración del 19 al 23 de mayo de 2007 secelebró en Roma la Sesión de Estudios “La Santa Sede: una cara de otraglobalización”. Sus principales aportaciones se recogen en este volu-men.

En 1947, hace 60 años, era reciente la sangrante confrontación euro-pea. Y Pax Romana debía renovarse. Se renovó fortaleciendo su organi-zación de estudiantes y creando la nueva rama de intelectuales y profe-sionales. Era un paso necesario para asegurar la continuidad de los estu-diantes y, sobre todo, para incidir de manera más decisiva en el mundocultural y político.

Hace 60 años Pax Romana renovaba su voluntad de ser una organi-zación del laicado católico presente en el mundo estudiante pero tam-bién presente en el mundo de la cultura y el mundo profesional. Hoy,con estas jornadas, Pax Romana confirma su voluntad de seguir siendouna asociación de profesionales pero, además, con una mayor voluntadde presencia internacional. La agenda internacional ha estado siemprepresente en la vida de nuestra organización, y de manera todavía másimportante a partir de los años 50. En efecto, a partir de esta década,Pax Romana empieza una fuerte extensión en América Latina y en Asia,consolida su presencia en Norteamérica y empieza, también, su exten-


sión en África. Pax Romana se convierte verdaderamente en una orga-nización internacional.

Como se comprobó en estas jornadas, durante 60 años han pasadomuchas cosas: desde el Concilio Vaticano II –fundamental en nuestrapequeña historia– hasta la crisis del cristianismo europeo, de unmundo dividido y enfrentado en dos bloques hasta un mundo globali-zado, desde el “aggiornamiento” hasta un cierto “restauracionismo”eclesial. De ser una de las primeras ONG católicas del mundo con unapresencia significativa en las instituciones de las Naciones Unidas a seruna ONG católica más.

Hoy, 60 años más tarde, Pax Romana, a pesar de nuestras debilida-des, aunque probablemente ya no tenemos el peso de otras décadas enlas esferas internacionales y eclesiales, continúa siendo una red de gru-pos y de movimientos presente en más de setenta países, compartien-do unos valores comunes, una manera de ser Iglesia, una manera deentender la mediación entre fe y cultura, entre fe y política, de enten-der lo que quiere decir evangelización.

Somos una realidad viva, comprometida que se presenta, en estemundo globalizado, como una red eclesial e internacional que contri-buye a construir un mundo más justo y solidario, un mundo más inclu-sivo y compasivo, un mundo más pacífico y dialogante, un mundo másabierto a los valores del Evangelio.

Hablar de “La Santa Sede: una cara de otra globalización” es unamanera de entender que la Iglesia tiene una palabra muy importanteque decir en el actual proceso de globalización. Como nunca la palabra“católica”, universal, se encuentra ante la realidad de un mundo abier-to a la universalidad y en condiciones de construirse universalmente.Como nunca, la dialéctica global-local se refuerza para poder actuar demanera verdaderamente eficaz. Y en este contexto Pax Romana quierecontribuir a construir otro relato de globalización. Nunca la Iglesiahabía sido tan universal.

La doble presencia en la Iglesia y en el mundo es lo que da sentidoa la existencia y a la continuidad de Pax Romana.


PROGRAM 60th ANNIVERSARYPAX ROMANA ICMICA/MIIC 1947 – 2007Rome, 19-23 May 200760th Anniversary: “Pax Romana-Memory and future”Study Session: “The Holy See: a face of another globalization”93rd Session of the International Council (23rd-25th May 2007)

Saturday, May 19th

SESSION OF THE 60TH ANNIVERSARY: “PAX ROMANA, MEMORYAND FUTURE”

Hotel Divino Amore – Casa del Pellegrino. Roma

16:00Opening by Mary Mwingira, Former President of Pax Romana ICMICA/MIIC 1992-2000

Introduction by Lidia Tresalti, President of Friends of Pax Romana and Coordinator of the Organizing Committee of the60th Anniversary

Prayer by Fr Antoine Sondag, Ecclesiastical Assistant of Pax Romana ICMICA/MIIC

Welcome by Renato Balduzzi, President of MEIC – Pax Romana ICMICA/MIIC– Italy

Special message by Ramón Sugranyes de Franch, Former President of Pax Romana ICMICA/MIIC and 1st Secretary General in 1947

Keynote Speech: Prof. Giorgio Campanini, Professor of History of Political Doctrine in the University of Parma; Member ofMEIC, former member of Laureati Cattolici, FUCI and regular collaborator of the Catholic Action.


Panellists:

Kevin Ahern, President of Pax Romana International Movement of Catholic Students-IMCS/MIEC

Josep Maria Carbonell, President of the Audiovisual Council of Catalonia, Former Vicepresident of Pax Romana ICMICA/MIICfor Europe and Former President of Pax Romana IMCS/MIEC

Lawrencia Kwark, Asia-Pacific desk in CCFD-Comité Catholique contre la Faim et pour le Dévelopment, Former Vicepresident of Pax Romana IMCS/MIEC

Carmen Lora, Editor of Páginas, Director of Centro de Estudios y Publicaciones, Lima and Member of MPC (Pax Romana ICMICA/MIIC – Peru)

Sunday, May 20th

10:30Holy Mass of the 60th Anniversary, chaired by Mgr. JosefClemens, Secretary of Pontifical Council for Laity. BasilicaPapale di San Pietro, Cappella del Coro

12:00Angelus

Monday, May 21st

10:00New Statutes of Pax Romana ICMICA/MIIC: Ceremony of presenting the Decree of approval by the Holy See of Pax Romana ICMICA/MIIC´s reformed Statutes, according to the Canon Law Code, chaired by Mgr. Josef Clemens, Secretary of Pontifical Council for Laity

Pontifical Council for Laity. Cittá del Vaticano


10:00Alternative programme at the same time: Meeting with the Comunitá di SantÉgidio, with Fr Matteo Zuppi, Priest of SantaMaria in Trastevere and member of Comunitá di Sant’ Egidio

Santa Maria in Trastevere. Roma.

11:00Thanksgiving Prayer in Santa Maria in Trastevere.

Guided visit to Santa Maria in Trastevere

STUDY SESSION: “THE HOLY SEE: A FACE OF ANOTHER GLOBALI-ZATION”

Augustinianum – Istituto Patristico. Aula Magna. Roma

15:00Theologian introduction by Prof. Salvador Pié-Ninot,Pontificia Università Gregoriana (Roma) / Facoltà di Teologiadella Catalogna (Barcellona): “Towards a new “Catholicity”: Being Church in a globalized world”

15:30Special Session on Human Rights“International Protection and Promotion of Human Rights-Challenges for the United Nations Human Rights Council: Jurist Catholic Perspective” (in cooperation with the International Secretariat of Catholic Jurists-Pax Romana MIJC)

Session chaired by Eugeni Gay Montalvo, Magistrate of the Spanish Constitutional Court and President of the International Secretariat of Catholic Jurists, Pax Romana-MIJC

Introduction by Jean-Mathias Goerens, Vice-president of the Administrative Court of Luxembourg, Counsellor of the Constitutional Court of Luxembourg, Member/Conciliator of the


Court of Cociliation and Arbritation within OSCE and Member of ALUC-Pax Romana Luxembourg

“The Holy See: a face of another globalization – The work for the Human Rights” by Mgr. Fortunatus Nwachukwu,Secretariat of State, Holy See

Communications:

UN Responsability in the protection and promotion of Human Rights and the participatory role of the NGOsNuria Sastre, Lawyer, President of the Centre dÉstudis Francesc Eiximenis Pax Romana ICMICA-Catalunya, Former President of the Group de Juristes Roda Ventura

Mechanisms of the new Human Rights CouncilSantiago Ripol, Legal Counsel of the Spanish ConstitutionalCourt, Lecturer in International Law at the Pompeu FabraUniversity

Catholic contribution to the UN Human Rights Council and to thecurrent challenges on Human RightsOtmar Oehring, Head of the Human Rights Office – Pontifical Mission Society (MISSIO) in Aachen (Germany) and member of Bund Neudeutschland (Pax Romana – Germany)

Principal challenges for the Un Human Rights Council and in the work for the Human Rights at the international levelBudi Tjahjono, Main Representative of Pax Romana beforeUnited Nations in Geneva and Former President of Pax Romana IMCS/MIEC

Tuesday, May 22nd

9:30Study Session on “The Holy See: a face of another globaliza-tion-The work for Justice and Peace”


Session chaired by Bill Neville, Former President of Pax Romana ICMICA/MIIC 1987-1992

1st part: Cardinal Renato Raffaele Martino, President of the Pontifical Council for Justice and Peace, President of the PontificalCouncil for the Pastoral Care of Migrants and Itinerant People

2nd part: Communications on Justice and Peace:• Loreto Ballester, General President, Teresian Association• Mario Cayota, Ambassador of Uruguay in the Holy See • Fernando Franco, SJ, Director of the Social Justice Secretariat

(SJS) of the Society of Jesus• Duncan MacLaren, Secretary General of Caritas Internationalis

15:00Study Session on “The Holy See: a face of another globaliza-tion - international organizations and global governance”

Session chaired by Mary Mwingira, Former President of Pax Romana ICMICA/MIIC 1992-2000

1st part: Mgr. Pietro Parolin, Under-Secretary, Relations with States of the Secretariat of State

2nd part: Communications on international organizations and global governance• Seong Bosco, Ambassador of Korea in the Holy See• Manel Manonelles, UBUNTU-World Forum of Civil Society

Networks• Sergio Marelli, Secretary General of FOCSIV-Volontari nel

Mondo

17:30Closing sessionPaul Ortega, Secretary General of Pax Romana ICMICA/MIIC

Closing speech of the Study Session “The Holy See: a face of another globalization - A face to be announced and communica-ted” by Fr Federico Lombardi, SJ, Director-General of the HolySee Press Office


Wednesday, May 23rd

10:00 General Audience with the Holy Father. Piazza San Pietro

May, 23rd in the afternoon, 24th and 25th

93rd Session of Pax Romana ICMICA/MIIC: Hotel Divino Amore. Rome

Session of the 60th anniversary


Pax Romana, memory and future

Giorgio CampaniniProfessor of History of Political Doctrine in the University of Parma

Nearly on the day after the foundation of ICMICA, the intellectualbranch of Pax Romana (in April 1947), one of the movement’sgreatest inspirational founders, Jacques Maritain, gave the ope-

ning speech at the UNESCO General Conference in Mexico City that canbe considered in some way the new movement’s “program of action.” Inthis famous speech on The Possibilities of Cooperation in a Divided World 1,the French philosopher theorized that a unique practical way to achievethe peace (as voie de la paix) is the acknowledgement of common anduniversal values-starting from a basic understanding of human rights.Such an acknowledgement can serve as the basis of civil and peacefulcohabitation within a single country or between countries and peoples,as a way to definitively eliminate the threat of War.

Only a few months before, Maritain presented a similar topic at a con-ference of Pax Romana in Rome, which was exploring the creation ofICMICA. In his presentation entitled, The Relationship Between Christianityand Civilization, he suggested that the fundamental task or the “new fron-tier” for Catholic intellectuals should be to work together to fulfill theirresponsibility towards history. This vocation of service to man, whichJohn Paul II spoke about many years later in talking about man and theChurch2, represents a central thread to follow in order to understand thewhole history of Pax Romana. Retracing its past means, to at the sametime both remembering its history and asking about its future.

1 The speech given on November 6th 1947 during a UNESCO Conference in Mexico City, wasfirstly quoted in the papers of the conference, then reported in J. Maritain, Le philosophedans la Cité, Alsatia, Paris, 1960 (Italian translation by A. Pavan, Il filosofo nella società,Morcelliana, Brescia, 1976). It was later presented as “La voie de la paix” in Jacques etRaïssa Maritain, Œuvre complètes, Edit. Universitaires Fribourg (Suisse)-Edit. St. Paul, Paris,vol. IX, 1987, pp. 143-64.

2 John Paul II, Redemptor Hominis, Rome, 1979: “This man” –the Pope asserted in his firstencyclical letter of his Pontificate– “is the way for the Church, a way that, in a sense, isthe basis of all the other ways that the Church must walk” (n. 14).


Sceneries of 1921 and 1947

Pax Romana, in its “student” expression of 1921 (which will be follo-wed by the “intellectual expression” in 1947), emphasizes –as seen by itschosen name– the young intellectual Catholics’ need to heal the deepinjuries of the First World War. The movement was born in a context ofradical opposition among people from both sides of the conflict who fedfrom the same Christian sources. They were theoretically inspired to thesame values and celebrated the same liturgies (they also celebrated withsolemn pontifical Masses their respective victories over each other ontheir respective sides of the Rhine).

Pope Benedict XV’s continuous calls for peace3 is evidenced that theself-proclaimed Christian West had drifted away from the originalEvangelical spirit, thus showing the necessity to rebuild European cultu-re on new foundation.

Following the First World War, a new and more serious threat was star-ting to move into the European societies: the rising totalitarian menacein the presence of a dramatic crisis of democracies, victims of the FirstWorld War.

Thus, a new field of action emerged for Catholic intellectuals: theconstruction of peace not only beyond nationalisms, but in the presen-ce of the new totalitarianisms. The aggressiveness of these new totalita-rianisms was more and more evident and was expressed not only in theold forms of military expansionism, but also in a new modality, throughideological manipulation.

This created a new setting for intellectual engagement, representing anew phase that would have started, even for people with Catholic cultu-re, after the end of the Second World War.

In this period around the First World War, intellectuals had showntheir dedication and engagement in politics. Julien Benda, for example,was stigmatized then for his (then) famous work of La trahison des Clercs4,where he denounced the tendency of many intellectuals –from Péguy to

3 On the theme cf. AA.VV., by G. Bruni, Benedetto XV e la pace, Morcelliana, Brescia, 1990.On the Catholic Culture of these years cf. G. Campanini, “La cultura cattolica negli annidi Benedetto XV”, in AA.VV., La Chiesa e la modernità, S. Paolo, Milano, 2005, pp. 277-293.

4 J. Benda, La Thraison des Clercs, Grasset, Paris, 1927. On the French cultural climate ofthose years, cf G. Campanini, Intellettuali e società nella Francia del Novecento, Massimo,Milano, 1995. Moreover, cf. D.L. Shalk, The spectrum of political Engagement: Mounier, BendaNizan, Brasìllach, Sartre, Princeton, University Press, New York, 1979 and H.R. Lottman, La“Rive gauche” Intellettuali e impegno politico, Comunità di Milano, 1983.


Gabriele D’Annunzio– to make their “engaged” choice, betraying theirvocation: the objective research of the truth.

Nothing comparable to what happened in the twenties occurred in thethirties, when many intellectuals “entered the field”, at least in thosecountries not yet subjugated to totalitarianism. One of the provokingmoments may be the event that instigates an almost worldwide organizedand widespread engagement of intellectuals, the Spanish Civil War wherepersonalities among the most prestigious in the world lined up, includingHemingway, Orwell, Malraux, Claudel, Bernanos, and Ortega y Gasset.

The engagement of Catholic intellectuals had a great importance, aboveall in France with J. Maritain, E. Mounier, F. Mauriac and Luigi Sturzo him-self, at that time in exile in London but often present in France. It also hadan impact in relation with the drama of Spanish Catholic conscience, well-reflected in the dramatic writings of the conservative (but democratic atthe same time) George Bernanos in Les grands cimetières sous la lune5. Whatkind of behavior to assume in radical contrast with a republic, the Spanishone, unable to guarantee religious freedom, entirely dominated by themost virulent anticlericalism, motionless spectator of Catholic slaughterand a military rebellion led like a Holy War (almost similar to the newGuerre Sainte that Maritain and his friends severely contested) but actuallyexpression of conservative power orientated towards a democratic institu-tional fall to establish a new dictatorship?

The global events of the thirties, including the impetuous establis-hment of totalitarianisms almost everywhere and the consciousness thateven intellectuals had to take part in defense of democracy, civil freedoms,and religious values, are the background where, the war ended and a newintellectual engagement would have developed, the one of Pax Romana.

It is not a coincidence that the ones who had been directly involvedin the intellectual engagement in the thirties, including J. Maritain andthe Spanish researchers mentioned above, had been the inspirational

5 About Spanish events cf. AA.VV., by L. La Puma and T. Bertone, Gli intellettuali e la Guerradi Spagna, Micella, Lecce, 1988. Specifically on Sturzo cf. AA.VV., editor by G. Campanini,I cattolici italiani e la guerra di Spagna, Morcelliana, Brescia, 1987. It is important to notethat many of the future leaders of ICMICA-Pax Romana (Joaquín Ruiz Giménez, RamónSugranyes de Franch, Felix Martí, etc) were directly, and often dramatically, involved inthe Civil War. In this way we can affirm that the happening after the “alzamiento deFranco” of 1936 has been one of the ideal premise of the future engagement of ICMCA PaxRomana for peace and human rights. A valuable account of the Civil War is that by R.Sugranyes de Franch, Dalla Guerra di Spagna al Concilio - Interview by H. Rague (1998),Italian translation Rubbettino, Soveria Mannelli, 2003 (moreover, cf. chapter on “PaxRomana”, pp. 99-128).


and concrete founders of the “intellectual branch” of Pax Romana. Thepassage from an essentially student movement, mostly focused on edu-cation and formation to, to an intellectually-engaged movement, wasdue to the reality of the times. The idea of engagement that began toemerge around 1935 in France and that would have asserted itself soonin other European languages represented the ideal fundament of “PaxRomana”. The new branch of the movement was aware of the impossi-bility to limit itself to only one educational assignment and at the sametime of the necessity to work for peace in the world, based in the defen-se and the full realization of those human rights that had been the mainobject of devastation of the totalitarian regime, through a more directcultural engagement in society.

New expectations of the second post-war period

During the Second World War, with a lot of difficulties and big sacri-fices, some Pax Romana basic initiatives (still limited to student area)had been kept alive.6 Nevertheless, once the civil freedom was recovered,in the brisk climate of the period immediately after the fall of totalitaria-nism, those who were not young students anymore and were coming tocivil and professional engagement had to face the problem of identifyingnew forms of presence. So it was decided to bring to life an intellectualbranch, in addition to the student one. As a result, the InternationalCatholic Movement for Intellectual and Cultural Affairs (ICMICA)7 was

6 For the history of the first student phase of Pax Romana, cf. AA.VV., by E. Pochon and R.Sugranyes de Franch, Pax Romana, 1921-1961, Bergier, Fribourg (Suisse), 1961, where thefirst steps of the student organization are retraced. From the meetings in Fribourg inJanuary, 1921, it gradually developed and expanded itself; however, it had to clash withauthoritarian or totalitarian regimes in many countries that started to impose themselvesabove all in Europe, from the twenties.

7 The need to develop the intellectual branch was long discussed within Pax Romana.However, this project could only be defined at the end of the Second World War. Fribourgwas, once more, the place where this project formally took shape thanks to a preparatorymeeting held between 2th and 4th January 1947, that brought to the approval of a statutesscheme and to the proclamation of a Foundation Congress. Leading the way to thisFoundation Congress was a conference from April 9th-15th, 1947 in Rome. The “ICMICA-Pax Romana” Statutes were approved on April 11th, and the day after it was signed andapproved by the Substitute State Secretariat G.B. Montini, the great “Patron” of the initia-tive. For an exhaustive chronicle of these events, cf. Coscienza (body of the Italian gradua-ted Catholics movement), February 1947, year 1, n. 2-4. Moreover, cf. R. Sugranyes deFranch, “Pax Romana, l’azione internazionale e il Concilio Vaticano II”, in AA.VV, VittorioVeronese, un laico nella Chiesa e nel mondo, AVE, Rome, 1994, particularly page 82.


added to the International Movement of Catholic Students (IMCS), andtogether they share the name Pax Romana.

Consequently, with the creation of ICMICA in 1947, Pax Romanabecame a “bipolar reality” articulated into two different branches, res-pectively oriented to the intellectual education and to the presence ofintellectuals in the Church and in the society. Some reflections on thispresence have already been outlined:8 however it is in great measureincomplete. These notes want simply to provide some other contribu-tions, without any claim of completeness.

The strongest appeal which Catholic intellectuals –gathered up underthe sign of Pax Romana– wanted to answer to, was the promotion of a rene-wed meeting of Church with modernity, after the dramatic incomprehen-sion and misunderstandings that had characterized the relationship betwe-en Christianity and modern culture since the French Revolution.9

The fall of totalitarianisms (and being profiled the Soviet model crisis,which would have been abandoned only beyond 40 years later) setfavourable conditions for a renewed dialogue in Western countries.

In the specific ecclesiastical context, 1947 coincided with the fortiethAnniversary of Pope Pius X’s encyclical Pascendi Dominici Gregis (1907),through which he severely condemned modernism and opened a phaseof Church history characterized by a deep distrust for modern culture.The direct opposition toward evolution, the persistent distrust towarddemocracy, the extreme caution used to look at a moderate acceptanceof the historical method for studying Scriptures and so on, had putCatholic culture in a harshly hostile position compared to modern cul-ture. This generated a long-lasting intellectual narrowness which onlyafter the end of the Second World War would have started to be overco-me. An important contribution to this new relationship with modernculture was the opening given by Pius XII during the initial phase of hisPontificate, who though his radio messages during the war, expressedopenness to democracy and human rights.10

8 Cf. also AA.VV., by M. Trisconi, Mémoires engagées - Memorias comprometidas - Memories ofcommitted persons, published for the fiftieth anniversary of Pax Romana, Edition “PaxRomana” , Fribourg (Suisse), 1997, with important contributions of L.E. Xircenei J. RuizGiménez, R. Goldie, R. Sugranyes de Franch, M.L. Paronetto and others. Moreover cf.AA.VV., Pax Romana, 1921-1961, quoted.

9 For a complete description and further information about these problems, cf. AA.VV., byG. Campanini, La Chiesa e la modernità, quoted.

10 In the wide literature on this Pontiff we only draw attention to the subject of “the rela-tionship with modernity”, the volume by A. Riccardi, Pio XII, Laterza, Bari, 1984.


A more courageous opening toward intellectuals and the acknowled-gement of the importance of their contribution to Church life were atthe same time the necessary consequence and the preliminary conditionof this renewed relationship between Church and modernity. Precisely inthis direction ICMICA-Pax Romana organized since its foundation aseries of long-rang initiatives and above all with regular congresses on adiversity of related themes from Christian Universalism (Luxembourg,1949) to Moral and Social Aspects of Population (Venice, 1953) and fromInter-religious Dialogue (Manila, 1951) to Human Problems of EconomicDevelopment (Bombay, 1964).

The big series of papers of these meetings testify to their importanceand value. It will be enough for this occasion –awaiting a meditated glo-bal analysis of this set of cultural initiatives– to underline the lucidityand foresight with which Pax Romana faced promptly and prematurelythemes that only many years later would have reached the attention ofthe political community and of the Church. These initiatives took up keyissues that are still relevant in our world today, including the crisis ofnationalisms, inter-religious dialogue, the limits of development and therelationship between ethics and economics. However, we must ask our-selves whether Christian community has not been, above all in the yearsprior to the Second Vatican Council, a little bit neglectful in front ofthese solicitations that sometime represented a kind of more lucid inte-llectual exercise, rather than a rigorous –and for some ways prophetic–analysis of reality of the contemporary world.

All these important international conferences characterized PaxRomana’s twenty-year period from the foundation of the intellectualbranch to the end of the Council. In the next years R. Sugranyes deFranch helped to bring in a new phase in the history of the movement.The partition between the two phases is marked by the World Congresscelebrated by ICMICA-Pax Romana in Lyon in 1966, just after the con-clusion of the Second Vatican Council.

According to Sugranyes de Franch, a first phase of ICMICA-PaxRomana’s engagement ended with the Council. This phase was finalizedessentially to give Catholic intellectuals (but in prospective the hierarchi-cal Church) the tools for a more suitable reading of modern world.

After the Council a second phase was opened, which still exists today.This phase pays more attention to intra and extra-ecclesial dialogue, tomeeting among cultures, to the formation of consciences. “Maintenant–Sugranyes wrote in 1983, but formulating a still actual thesis in someaspects– les manifestations massives ne sont plus de mise dans Pax


Romana. À la désaffection que beaucoup ressentent pour les parades specta-culaires et triomphalistes, s’ajoute une raison pratique: pour une organisa-tion effectivement mondiale il est financièrement impossible de transporterd’un continent à l’autre un nombre considérable de congressistes. Il a falludonc espacer les rencontres mondiales et réduire la participation à des délé-gués représentatifs”.11

That did not prevent ICMICA-Pax Romana from organizing otherinternational meetings (Philadelphia, 1968; Mexico City, 1979; London,1983; and so on) but those congresses would not represent the epicenterof its activities.

These congresses lost their great importance for two additional rea-sons, one outside and one inside the Church. From the first point ofview, it is important to notice the high number of meetings promoted byinternational organizations (particularly by UNESCO and the UN). Fromthe ecclesiastical point of view, it is important to remember in particularthe World Congresses for the Lay Apostolate, where qualified intellectualCatholics participated. This has to be remembered in particular –even forthe fundamental contribution that Pax Romana intellectuals gave to it–as the first worldwide congress of the laity in the Church in Rome in1951. Both Vittorio Veronese –from Pax Romana– and Giovanni BattistaMontini –all along closed to intellectual Catholics– had a key-role for thepromotion of this meeting. Pax Romana intellectuals gave an importantcontribution to this and to the following World Congresses for the LayApostolate, helping to lay the course for the Second Vatican Council. Inparticular, they contributed to the development of a new relationshipbetween Church and modernity on the one hand, and to a careful con-sideration of the role of the laity in the church on the other.12

The partial fulfillment of the objectives that Pax Romana had set sincethe beginning, however, was in part also the cause of the subsequent cri-sis. This was due to three main reasons.

11 R. Sugranyes de Franch, “Le mouvement international des intelectuels catholiques au boutde quarante ans”, in Pax Romana, 1921-1981, quoted, p. 9.

12 These themes were at the core of the work of the man who can be considered the greatestCatholic intellectual of the first part of XX century, J. Maritain, whose closeness with thefuture Pontiff (G.B. Montini introduced his work in Italian culture), and his close coopera-tion with Pax Romana have to be underlined. Maritain himself made an important reporton the theme “Human civilization and the Church” at the worldwide Congress mentionedabove in 1951. Then, on December 8th 1965, he was charged with reading the message ofthe Council “Aux hommes de la pensée et de la science”. On the subject cf. AA.VV., by G.Galeazzi, Montini e Maritain tra religione e cultura, Libreria Editrice Vaticana, Rome, 2000.


First, there was a rediscovery of the role and importance of the localChurches (Pax Romana had encouraged and in some way prepared this,through its activity on the ground.) This rediscovery was manifested inpart by the focus on national and continental episcopal conferences.This new vision of the Church obviously caused some problems to amovement that, since the beginning, had wanted to be considered asuniversalistic and that now had to face peculiarities and, consequently,differences.

The second reason of the crisis was represented by the approach of theSecond Vatican Council toward the cultural problem. The Council, par-ticularly in Gaudium et Spes, had strongly revaluated culture and intellec-tual research, putting in evidence the close relationship between cultureand life, between intellectual research and engagement in community. Itseemed that the reasons for intellectuals to have a proud autonomy fromother groups were failed and that they should operate as worshippersamong worshippers, in their own communities.

Finally, there was the situation that resulted from the movements ofthe different liberation theologies, to which Pax Romana could not beindifferent. Due to its strong presence in Latin America and its involve-ment in the development of Liberation Theology in that context,13 arenewed actively-militant engagement (not different, even though in adifferent context, from that of the thirties) developed within PaxRomana and resulted in a partial overtaking of the classical figure of theCatholic intellectual.

These difficulties that in the “second phase” of Pax Romana slackenedits progress and many efforts were made to try to overcome them.

With the dawning of the 21st Century, new perspectives were develo-ping. Many of the controversies over the role of Catholic intellectuals’stopped and new roles began to emerge for the engagement of PaxRomana. The recent historical lessons might offer us important appealsfor the revival of an intellectual engagement still essential for bothChurch and Society.

13 The already mentioned work Mémoires engagés makes frequent allusions at these issues, inparticular in the chapter by F. Martí, “Memoria y Futuro” (pp. 112 ss.), where he refers tosubjects of the theology of liberation and complains of what is defined the “actual climaeclesiástico de restauración”, in relation to the context of the nineties (quoted, p 112).


Towards future

Examining quickly the engagement of ICMICA-Pax Romana duringthese sixty years, we can distinguish three phases. The first phase, whichgoes from its foundation until the Council, is maybe the most lively anddynamic period. The second phase is the one of the following forty years,less characterized by important International Conferences, more carefulto establish steady relationships among worldwide Catholic intellectuals(paying particular attention to Africa and Asia) and more concernedabout ecumenical and inter-religious dialogue.

Presently, a kind of third phase of ICMICA-Pax Romana seems to beoutlined, linked to factors both in the Church and in society. Within theChurch, we see many developments relating to the conclusion of JohnPaul II’s long and important Pontificate. Within society, we are facing anincreased secularization of western society, the emergence of new reli-gious conflicts, the more and more pervasive intrusion of science ineveryday-life, the emerging of fundamental “anthropological issues”(humanity and its significance and presence in the world have beenbrought into question).

In the background of all these realities, there are, quoting Balthasar’sexpression, two “serious cases”14 for the Christian conscience and speci-fically for how many in the Church leadership question the problem ofthe role of the intellectual research.

The first “serious case” is represented by the need of re-establishing,and in same way to re-legitimate, the role, the importance and the mea-ning of a Catholic culture recognized in its own dignity as a meeting bet-ween sense and faith. Catholic culture should not be relegated to theedge of a closed and self-sufficient secular society. At the same time, wesee the development of an “intimistic Church”, which transforms theright primacy granted to contemplation on one side, and to the hard-working commitment for man on the other side, into the concretenessof his actions enclosed in parenthesis or in a detached indifferencetoward the intellectual activity, toward the patient and passionate rese-arch of the truth.

At this point there is the risk that in both the Church and societythere is no place for a real service of intelligence. In this current situa-

14 Cf. H.U. V. Balthasar, Cordula, oder der Ernstfal, (1966), It. Tr. Cordula, ovverosia il “casoserio”, Queriniana, Brescia, 1993.


tion, which is typical of a world driven by effective concrete results andproducts, we face the problem of the elaboration of a solid Catholic cul-ture promoted for its quality and its translatable capability (this is anaspect that overtops the one of its visibility). In this perspective it beco-mes very important to overcome the isolation, in which a lot of Catholicintellectuals involved in the cultural field face. If the first essential linkis the one between believers operating in the same national context,15 anessential connection at the international level, as the typical one of thePax Romana tradition, seems to be still necessary.

The second “serious case,” is within the Church. This is representedby the question of the “audience” that Catholic intellectuals are suppo-sed to have (and instead rarely have) with their ecclesiastical hierarchiesat both the universal and local (national and continental) Church levels.There is the risk the only “intellectuals” consulted and listened to byChurch officials, once again, are the clerics, and above all the theologi-cal clerics, with only a marginal reference given to the laity (includinglay theologies, lay philosophers and artists, literary men, scientists, etc).

The creation of the Pontifical Councils for culture, laity, family, over-came this gap a little, but there is still a lot to do.16 Nevertheless, interna-tional institutions variously connected with the Holy See as PapalAcademies do not wholly overcome this gap. Moreover, there is a risk ofconsidering the only laity to be consulted as being the leaders of move-ments and associations. It is more difficult to develop contact with themany intellectuals, who even though they belong to a movement likePax Romana, work individually making a kind of “intellectual commu-nity.” Through its different contributions, this community could greatlyenrich the life of Christian community by above all providing the toolsfor an up-to-date reading of the recurring “signs of the times.” The

15 The “Cultural Project” of the Italian Church promoted by the Episcopal Conference, wasborn from the necessity to establish closer connections among intellectuals with aChristian inspiration. Thanks to the “Forum” annually promoted, this Cultural Projectmade important contributions for a more vigorous renewal of the culture of Christian ins-piration. See particularly the volume, about the 7th Forum, Cattolicesimo italiano e futuro delPaese, Dehoniane, Bologna, 2006.

16 For an interesting remark on this issue, from the unique point of view of a member of thePontifical Council for the Laity, cf. R. Goldie, From a Roman Window, (1998), it. ed. Da unafinestra romana - Cinque decenni: il mondo, la Chiesa, e il laicato cattolico, AVE, Roma, 2000.It is interesting to read the passages where the author talks about hierarchy’s irregular butconstantly increasing (and hidden) attention to the theme of the laity (“sometimes takingtwo steps forwards and one backwards”). Often the “valorisation” of laity, particularly ofwomen, sounds more like a slogan than a concrete approach to diversity” (quoted, p. 205).


methodological indication supplied almost 50 years ago from the SecondVatican Council seems to still be current, but it needs to be always veri-fied and renewed.

We are not simply talking about an adjustment of statutes and norms ora fulfillment of a more effective organizational plan. The real challenge isto try to make ICMICA-Pax Romana, according to the nice expression ofFélix Martí –“un movimiento de laicos corresponsables en la vida de la Iglesiacatólica y como un movimiento de profesionales que viven el Evangelio parahumanizar el mundo, manifestar el amor de Dios para todos los seres humanosy acompañar sus legítimas aspiraciones históricas”.17

This challenge deals with developing in the Church, a reality ofauthentic co-responsibility with the laity. It means creating, through theservice to beauty and truth, places of real expression of God’s love forhumans. And it also means promoting the humanization of the worldand helping the realization of proper human aspirations, starting fromthe full acknowledgement of human rights. This represents a very ambi-tious task, but a fundamental one for testing the capacities of “PaxRomana” to weigh on history.

In the same way of thinking, R. Sugranyes de Franch summarizedICMICA-Pax Romana’s purposes more than ten years ago as “researching,according to Christian principles, the solution for modern world pro-blems and diffusing it; deepening, according to the faith and Catholicmorality, the human and social problems of academic, artistic, literaryand scientific professions; putting intellectual and moral resources in theservice of the international community, in order to build in the world apeace based on justice and Christ’s charity.”18

We might add three additional tasks: promoting the meeting amongCatholic intellectuals from different places in the world to help build anauthentic universality of the Church, supporting ecumenical and interre-ligious dialogue with intellectuals of other confessions or religions andproposing itself as datum-point for members in the hierarchy, for a bet-ter and deeper comprehension –following the Gaudium et Spes– ofhuman beings’ needs and hopes of today.

The attention on this universalistic dimension of ICMICA-PaxRomana should never make us forget its European origins and underva-

17 F. Martí, “Memoria y futuro”, in Mémoires engagés, quoted, pp. 123-13.

18 R. Sugranyed de Franch, “Pax Romana, L’azione internazionale e il Vaticano II” (1993), inAA.VV., Vittorio Veronese, un laico nella Chiesa e nel mondo, quoted, p.82.


lue the importance of its contribution to the construction of a newEurope, a kind of “model”, in view of other aggregations aimed at pla-cing the deep unity of the world in a favourable light and at achieving asteady and definitive peace.

Vàclav Havel, President of Czech Republic in 2002, during a memora-ble speech in Rome made a reference on the responsibility of Europe. Agreat intellectual, Havel, spoke about old Europe as a continent crushed“between Orient and thin air” chronically threatened from the outsideand corroded by its own insecurity from the inside. Europe also is afflic-ted by a sort of competition syndrome both with the Orient and with theUnited States, while at the same time trying to overcome the temptationof nihilism. “It is not time” –wondered Havel– “for Europe to thinkseriously of its own civilization?”.19

Thinking critically of our own civilization (this is valid not only forold Europe) is not just a task and a responsibility of politicians equal totheir historical mission. It is also an engagement for the intellectual classfully and clearly conscious of their role. Assuming this task could be oneof the ways to which Pax Romana can be directed in the future.

L’intervento ripercorre le tappe dell’impegno di Pax Romana dalla sua nascita adoggi. Viene ricostruito il quadro storico degli anni ‘30 e ‘40, caratterizzati dall’engage-

ment degli intellettuali. Tale forma di impegno civile e professionale porta all’istituzio-ne, accanto al ramo studentesco dell’associazione del 1921 (Movimento Internazionaledegli Studenti, MIEC), quello intellettuale del 1947 (Movimento degli IntellettualiCattolici, MIIC).

La prima fase di questo nuovo ramo, che va dalla fondazione al Concilio VaticanoII, è vivace e dinamica. La sfida stimolante è quella di favorire un rinnovato incontrodella Chiesa con la modernità. É il periodo di numerosi Convegni internazionali, i cuitemi affrontati testimoniano la lucidità e la lungimiranza di Pax Romana. La seconda

19 V. Havel, L’Europa e il mondo, (Conference held on April 4th 2002 in Rome - PalazzoGiustiniani, pro manuscripto, pp.1-2). On this theme, cf. AA.VV., by V. Strazzeri, Identità ediritti in Europa, Messaggero, Padova, 2004, and AA.VV., L’Europa crocevia - Memoria, cultu-ra, responsabilità delle chiese, Studium, Roma, 1992 (see also the contribution by F. Martí,“L’Europa crocevia”, pp. 37-48).


fase, quella del successivo quarantennio, è più attenta all’instaurazione di stabili relazio-ni fra gli intellettuali cattolici di tutto il mondo e maggiormente preoccupata per il dia-logo ecumenico ed inter-religioso.

Si profila ora quella che può essere considerata la terza fase dell’associazione: que-lla legata sia a fattori interni alla Chiesa, sia a mutamenti intervenuti nella società. Vi èl’esigenza di rifondare il ruolo ed il significato di una cultura cattolica intesa comemomento di incontro tra ragione e fede; vi è il problema dell’”udienza” che gli intellet-tuali laici dovrebbero avere da parte delle gerarchie ecclesiastiche. La sfida che si pros-petta è quella di sollecitare costantemente la Chiesa ad una “autentica corresponsabi-lità laicale” e di adoperarsi per un mondo più umano e giusto, manifestazione dell’a-more di Dio per gli uomini. Un compito assai ambizioso, ma che costituisce un fonda-mentale banco di prova della capacità di Pax Romana di incidere sulla storia.

La intervención recorre las etapas del compromiso de Pax Romana, desde su naci-miento hasta hoy. Reconstruye el cuadro histórico de los años 30 y 40, caracterizados por el engage-

ment de los intelectuales. Esta forma de compromiso civil y profesional lleva a la institu-ción, junto a la rama estudiantil de la asociación de 1921 (Movimiento Internacional delos Estudiantes, MIEC), la intelectual de 1947 (Movimiento de los Intelectuales Católicos,MIIC)

La primera fase de esta nueva rama, que va desde su fundación hasta el ConcilioVaticano II, es vivaz y dinámica. El desafío que les estimula es el de favorecer un encuen-tro renovado entre la Iglesia y la modernidad. Es un periodo de numerosos congresosinternacionales, cuyos temas atestiguan la lucidez y la capacidad de previsión de PaxRomana. La segunda fase, que abarca los sucesivos 40 años, presta más atención a lainstauración de relaciones estables entre los intelectuales católicos de todo el mundo,a la vez que se preocupa más por el diálogo interreligioso y ecuménico.

Se perfila en estos momentos la que puede considerarse la tercera fase de la asocia-ción, aquella vinculada a los factores internos de la iglesia, y a los cambios sociales. Setopa con la exigencia de reformar el rol y el significado de una cultura católica entendi-da como punto de encuentro entre razón y fe; y con el problema de la “audiencia” quelos intelectuales laicos deberían tener por parte de las jerarquías eclesiáticas. El desafíoque se presenta es el de solicitar constantemente a la Iglesia “una auténtica co-responsa-bilidad laical” y un esfuerzo por un mundo más humano y justo, manifestación del amorde Dios por la humanidad. Un deber bastante ambicioso, pero que constituye un bancode pruebas fundamental para Pax Romana y su capacidad de incidir en la historia.


Salutations

Salutation de François Lapierre

Un mot à la veille des célébrations du 60e anniversaire du MIIC PaxRomana pour te dire que je suis avec tous par la prière et l’amitié.Je découvre toujours plus comment l’expérience du mouvement

m’a habitué à voir la vie quotidienne et ses combats comme le lieu del’expérience de Dieu.

Je vous souhaite beaucoup de bonheur dans ces célébrations.Uni dans le Christ,

Salutation de Ramon Sugranyes de Franch

Soixante ans déjà, comme le temps passe! Cette reflexion banale mevient inévitablement à l’esprit lorsque j’essaie de me rappeler les éve-nements qui ont entouré la naissance de Pax Romana-MIIC.

C’était à Rome, pendant la semaine de Paques de 1947. Du point de vueinstitutionnel, le MIIC est l’enfant du MIEC. En 1946, Pax Romana, aprèsla guerre, pouvait se permettre de reunir à Fribourg un congrès mondial.C’était son XXe congrès qui marquait les vingt-et-cinq ans de son exis-tence comme mouvement international des étudiants catholiques.C’était comme une renaissance. Et alors beaucoup qui y avaient collabo-ré comme étudiants éprouvaient le désir de prolonger leur idéal aposto-lique dans leur vie d’adultes et proposèrent au congrès la création dedeux branches: d’une part celle des étudiants, qui avait existe jusqu’alors,d’autre part le mouvement de ceux qui avaient été étudiants qu’on ape-lla des intectuels.

Sa constitution eut done lieu a Rome, in avril 1947. L’accueil que nouay avons reçu fut spectaculeire. Notre maître a penser, Jacques Maritain,alors ambassadeur de France auprès du Saint Siège, accepta d’y participeret prononcea une admirable conférence. Ensuite, il oueu la bonté d’invi-ter a sa table, dans l’ambassade de France, le président nouvellent élu


Roger Millot, le vice-président Vittorino Veronese, futur Directeur gene-ral de l’UNESCO, un futur cardinal, l’Abbé Charles Journet, et rien demoins qu’un futur Pape, Monseigeur Montini. Vous comprendrez que jegarde un bon souvenir de ce diner..

Au cours de notre aaaemblée constitutive, le philosophe EtienneGilson formula cette excellente définition: “la finalité propre de PaxRomana est d’organiser dans le monde la fraternité des esprits qui met-tent l’intelligence au service de Dieu”. Ce qui n’est pas peu diré! A l’ins-tar de ce qu’était Pax Romana, il s’agissait donc d’un mouvement essen-tiellement laïque destiné à agir dans le monde de la culture: “évangéli-sation de la culture et inculturation de l’Evangile”, tel est le but duMIIC, comme l’a défini l’Ábbé Bonaventure Pelegrí, qui fut notreaumônier. Cette phrase résume admirablement l’idéal du Mouvement:évangéliser la culture d’un mónde de plus en plus irréligieux et incul-turer l’Evangile dans toutes les cultures du monde.

Saludo de Fèlix Martí

Queridos amigos:Deseo unirme a la celebración del 60 aniversario de Pax RomanaMIIC que ha reunido en Roma a tantas personas representativas

de la vida de nuestro movimiento y de su historia.Me parece que es una buena ocasión para reafirmar nuestra vocación

de cristianos dialogantes en el interior de la Iglesia católica y en relacióncon las culturas de nuestro tiempo. Creo que, desde nuestras intuicionesfundacionales, seguimos practicando una fidelidad que no se limita arepetir o propagar las doctrinas ya establecidas sino a contribuir, desdenuestras experiencias como profesionales activos en los diversos ámbi-tos culturales, a la renovación de las reflexiones teológicas teniendo encuenta las nuevas perspectivas científicas y filosóficas, así como las nue-vas sensibilidades en el campo de los valores y de los derechos huma-nos. Creemos que la conciencia cristiana se enriquece con el reconoci-miento del pluralismo de las expresiones de la fe y que se vigoriza conlas innovaciones intelectuales y pastorales al servicio de nuestras comu-nidades creyentes. Por otra parte, reafirmamos nuestra responsabilidaden el diálogo intercultural e interreligiosos, que es uno de los signos delos tiempos en el marco de una saludable preocupación general por losdesequilibrios ecológicos del planeta Tierra y de una renovada alarma


por la demasiado larga espera de los pobres en sus deseados procesos deliberación.

Hoy Pax Romana MIIC se renueva con estas viejas y nuevas fidelida-des a la Iglesia y al mundo contemporáneo.

Salutation from Manuela Silva

Dear Friends,I would like to congratulate you assembled, these days, in Rome,to celebrate a festive date –the 60th anniversary of Pax Romana.

I would wish to be present there too, but, at the same dates, I am run-ning a national conference of the Portuguese National CommissionJustice and Peace and this fact retains me home.

I know, through my own past experiences, how pleasant and encou-raging are the regular meetings of Pax Romana where, besides the enligh-tens of the debates and exchanges of experiences and projects, we maymeet friends from all over the world.

This time, the meeting is in Rome, a place that reminds the verybeginnings of the Movement and the importance of the symbolism ofthe universality that was, always, a distinctive mark of Pax Romana.

The theme chosen for the study session is also challenging and, sincenow, I become the most curious about the main conclusions of this ses-sion. In fact “globalization” is a keen theme for the construction of ourcommon future. Inquiring about the role of the church on the worldscene is, in my view, a most appropriate theme for a forum of christianprofessionals and intellectuals.

May the Lord bless you and all the work you are doing in Rome, thesedays, as well as in your own countries. Many of them I visited in the pastwhen I served the Movement as its president. I keep good memories ofthese visits and meetings.

I shall pray for all of you and for the future of Pax Romana.Yours faithfully in Christ.


Our movement and the development ofthe Catholic Social Tradition

Kevin AhernPresident IMCS-Pax Romana-MIEC

The importance of Catholic Social Thought for our movements

Compendium, 550. “The Church’s social doctrine must become anintegral part of the ongoing formation of the lay faithful.Experience shows that this formative work is usually possible

within lay ecclesial associations. The Church’s social doctrine sustainsand sheds light on the role of associations, movements and lay groupsthat are committed to the Christian renewal of the various sectors of thetemporal order”.

The Social Tradition of Our Church

4 Elements to the Catholic Social Tradition H. Büchele.

Official Catholic Social Teaching and Social Doctrine 1. Social Pronouncements of popes, patriarchs, Councils or Colleges

of Bishops: • Social encyclicals.• Second Vatican Council (Gaudium et Spes). • Compendium on the Social Doctrine of the Church.

Official Catholic Social Teaching2. Social Pronouncements of local and regional churches represented

by bishops and bishops’ conferences

Un-official Catholic Social Teaching 3. Scientific and academic discourse including the work done by the-

ologians


Un-official Catholic Social Teaching and Catholic Social Action 4. The work of groups, movements and prophetic individuals

• The work of our movements • The witness of key leaders St. Vincent de Paul, Mother Theresa,

Pier Giorgio Frasatti, etc

The Social Tradition and our Movements

The spirituality and actions of MIEC and MIIC Pax Romana, and otherCatholic Action movements (un-official Catholic Social Teaching) haveboth been inspired by official Catholic Social Teachings and have contri-buted greatly to its development.

The Seeds of modern Catholic Social Thought

Reality of 19th Century Europe Rise of new capitalistic economies• Fall-out the French Revolution • Threat of Communism • Loss of the Church’s temporal power and the birth the Italian

State

Response of Lay Groups to this Reality The Fribourg Union

• A group of lay intellectuals in Fribourg, Switzerland, predeces-sor to MIIC

• Linked closely with the International Union of CatholicStudents –the predecessor organization to MIEC-Pax Romana


A new approach: the birth of Modern Catholic Social TeachingIn 1891, the Church and the world were greatly impacted by the ency-

clical letter of Pope Leo XIII: RerumNovarum, On the Condition of theWorking Classes Rerum Novarum (Of New Things) is seen as the founda-tional text of modern Catholic Social Teaching.

Rerum Novarum-inspired by lay movementsIn seeking to develop a response to the social challenges of capitalism

and the growth of communism among urban workers, Pope Leo XIIIasked the Fribourg Union to help draft the text.

Rerum Novarum thus can be seen to have come in part from the workof Catholic movements (un-official CST).

Six concrete contributions of our movement to Catholic SocialThought

1. Peace and Solidarity Pax Romana was founded in the wake of the First World War

• 1921 Pax Romana Congress in Fribourg • 1939 Pax Romana Congress in New York

MIIC was formed in the wake of the Second World War• 1946 Congress in Fribourg • 1947 Meeting in Rome


2. Human Rights Recognizing the dignity of each and every human person, created in

the image and likeness of God, our movements helped the Church toaccept the idea of human rights and their corresponding duties or res-ponsibilities.

3. Support for the Community of NationsLong before the Holy See joined the United Nations, our movement

was actively present first in the League of Nations and then in the crea-tion of the United Nations.

4. Liberation TheologyThe MIEC and MIIC in Latin America laid the foundations for the res-

ponse known as Liberation Theology (supported by the Latin AmericanBishops’ Confreres).

In our movements is where terms like the “preferential option for thepoor” were first developed.

Small Christian Communities.


5. Vision of the LaityThe MIEC and MIIC were active in promoting the importance of the

Lay Apostolate. • World Congresses of the Lay Apostolate • Second Vatican Council • Pontifical Council of the Laity

6. Inter-religious DialogueAs our movements sought to address the concrete issues of the day,

more and more interreligious work developed. The first Vatican approved high-level inter-religious event was organi-

zed by Pax Romana and UNESCO in 1959 in Asia.

Deepening our actions into the future

1. Renew our Intellectual TraditionDeepen and develop new contacts with universities (look at creating

small groups inside several key target institutions). Keep our work with young professionals while developing new outre-

aches to university professors and PhD students, especially in the fieldsof ethics, international relations, theology, etc.

2. Develop a global debate on the future of Catholic Social Thought How can Catholic Social Thought relate to the contemporary pro-

blems we face? How can we, and the Church more broadly work to develop ethical

citizens in our world today? What are the new issues that need to be addressed (ecology, terrorism,

dialogue, etc)?

3. Deepen the relationship with MIEC As the younger sister to MIEC, MIIC should deepen its outreach to

MIEC all around the world. MIIC and MIEC should work together towards the 90th anniversary of

Pax Romana in 2011.Develop a joint vision of global governance.


L’intervento analizza il rapporto tra Pax Romana e la Tradizione Sociale dellaChiesa.Le fonti ufficiali della Dottrina Sociale della Chiesa ispirano il pensiero e le azioni

di Pax Romana e di tutti gli altri gruppi, movimenti o singoli individui che costituis-cono le fonti non-ufficiali della stessa. A sua volta, il lavoro di questi studiosi contri-buisce in larga misura allo sviluppo delle fonti ufficiali della Dottrina Sociale dellaChiesa. Nata dall’Unione di Friburgo (gruppo di intellettuali laici predecessore delMIIC) e dall’Unione Internazionale degli Studenti Cattolici (predecessore del MEIC),Pax Romana apporta oggi sei contributi concreti allo sviluppo della Dottrina Socialedella Chiesa nei seguenti campi:

L’intervento si conclude con i propositi per il futuro, dedicati in particolare al rin-novamento della propria tradizione intellettuale, allo sviluppo di un dibattito globa-le sul futuro della Dottrina Sociale della Chiesa, all’intensificazione dei rapporti traMIIC e MEIC.

El documento analiza la relación entre la Pax Romana y la tradición social de laIglesia.Las fuentes oficiales de la Doctrina Social de la Iglesia inspiran el pensamiento y

las acciones de Pax Romana y del resto de grupos, movimientos o individuos queconstituyen las fuentes no oficiales de la misma. A su vez, el trabajo de estos investi-gadores contribuye, en buena medida, al desarrollo de las fuentes oficiales de laDoctrina Social de la Iglesia. Nacida de la Unión de Friburgo (grupo que precede alos intelectuales laicos del MIIC) y de la Unión Internacional de Estudiantes Católicos(que precede al MEIC), Pax Romana aporta, hoy en día, seis contribuciones concre-tas para el desarrollo de la Doctrina Social de la Iglesia en los siguientes campos:

1) Pace e solidarietà 4) Teologia della liberazione

2) Diritti Umani 5) Visione della laicità

3) Supporto al lavoro delle NazioniUnite

6) Dialogo interreligioso


El escrito concluye con propósitos para el futuro dedicados, particularmente, a larenovación de la propia tradición intelectual, al desarrollo de un debate global sobreprospectiva de la Doctrina Social de la Iglesia y a la intensificación de las relacionesentre MIIC y MEIC.

1) Paz y solidaridad 4) Teología de la liberación

2) Derechos humanos 5) Visión de la laicidad

3) Ayuda al trabajo de las NacionesUnidas

6) Diálogo interreligioso


A laity movement

Josep Maria CarbonellFormer President of Pax Romana IMCS/MIEC

I’m really delighted to be with you today, here in Rome, in this mee-ting, for the celebration of the 60th anniversary of Pax Romana-ICMI-CA, the professional and intellectual branch of Pax Romana.A few months ago, I was in Paris with Kevin (and also with some

friends who I can see now in this meeting in Rome), during the celebra-tion of the 85th anniversary of the students branch of Pax Romana, theIMCS. Yes, we were in Paris with IYCS, with students and professionals,seniors, from all over the world, celebrating the foundation of PaxRomana in 1921. At that meeting in Paris, I spoke about my years atIMCS in a joint presentation with René Remond, an important Frenchhistorian who took the floor on behalf of the old members of IYCS.

My first words are in memory of René Remond who unfortunatelydied some weeks ago. He represented a generation of big personalitiessuch as Ramon Sugranyes de Franch, Joaquin Ruiz Giménez, our dearfriend Morrain, Krishnner, Pelegrí,... Great people, a great generation. Insome way, the founders of our movement. They will be for all of us ageneration that has given a testimony of life, a testimony of hope, a tes-timony of a way of living the faith within the society, a way of living thefaith within the Church.

I’ve been a member of Pax Romana for more than 33 years, and sayingthat I now realise that I’m 50 years old. This means that more than halfof my life has been connected with Pax Romana. Firstly with the students,later with the young professionals and now with the seniors members.

As I said in Paris, a few months ago, where we celebrated the 85th anni-versary of IMCS, that was a miracle. I want to start by saying the samething: Yes, celebrating the 60 anniversary of ICMICA is also a miracle.

For all those who had known all the difficulties that ICMICA andIYCS have been through for more than 20 years, it’s really a sign of hopethat today IMCS and ICMICA are still active. More than that, we are afact, a Roman Catholic Church reality in more than 50 countries within5 continents.


The essential bedrockcs are still the same. The essential intuitions, theessential behaviour remain the same.

Which are, in my opinion, the essential elements that have beenachieved by Pax Romana during these last years?

1. We have been a Roman Catholic Lay movement and the key wordis Lay movement. Perhaps we were the first Lay movement. In fact, wewere the founders of the ICO’S. Our charisma was, and is still today, theLay condition.

We are secular people but we are committed people. We are commit-ted to the problems of the world. We have gathered a Lay catholic stu-dents, intellectuals and professionals who want to be committed to theirsocieties.

2. But, how do we want to be present? What are the mediations? Howdo we understand the way of being present within society? Indeed, if wereviewed the last –at least– 40 years, we would be able to see a continuityin our history.

In this short history, we must accept that Pax Romana was refoundedafter the II World War. The quest for peace, the social justice, the contri-bution of philosophers like Maritain, Mournier, Marcel, politicians likeSchuman, De Gasperri, Monet, theologians like Chenú, Congar, Rahnerhave contributed to building during the 60’s and the 70’s the persona-lism doctrine which still contains, in my opinion, the essential elementsof our commitment and vision.

I have talked about the refoundation of Pax Romana during the 50’s.During the 70’s, the other big event was the II Vatican Council.

3. The II Vatican Council is the truthful, essential, central, definitiveevent that gave us the essential content of our reality as a movement.

Yes, the II Vatican Council gave us the best of what we are.I do think that it would be really good to go back to the essential pur-

poses of the II Vatican Council and to re-read those affirmations in theframework of the third millennium and from that, to renew the visionof the future of the movement.

4. Of course, ICMICA has incorporated, since 1980, voices comingfrom the Third World. The voices and the reality of those groups of theChurch which were involved with the strongest realities.

For us, the optim for the poor coming from the Theology ofLiberation of South America, represents an element of our identity.

A way of being part of the Church. A perspective of evangelisation.An orientation for our social justice.


Also, from the Third World came the reality of new cultural challen-ges for the catholic faith in societies where other religions are present.In Africa and Asia, where Catholicism is growing, we are tackling thedialogue with other religions and the acculturation in countries wherethe Catholic western culture is really weak.

5. Now, in this Third Millenium, in the 85th (or 60th anniversary), Iwould like to suggest some elements for the future:

a) Despite not having the strength of past decades, Pax Romana(ICMICA and IMCS) is still one of the most important lay catho-lic movements of the Roman Catholic Church across the world.They have, indeed, also a very important presence within theUnited Nations network as a international NGO.We do need to reinforce the capacity of our organisation, thecapacity of working together among the different national federa-tions.The globalization obliges us to perform in a more global andeffective perspective. We should be more flexible, more auda-cious.Our background is important enough, we are talented, we have agreat capacity to gather students, professionals and intellectualsfrom all over the world. We need to move closer, to get morecapacity of being present in the public sphere, in order to have avoice in our societies.

b) I am convinced that we need to reinforce our relationship withIMCS students. In this framework, I ask myself: would this not bea great opportunity to create a joint Secretariat of IMCS andICMICA? In these difficult moments I think that we should com-bine our efforts in order to work together. On the other hand, Ialso feel that we should think of the possibility to establish analliance with Catholic Universities in order to create a powerfulnetwork in different countries.

c) Finally, we have been, since our foundation, a lay movementwith a clear commitment of evangelization. We are, indeed, agroup of laics inside the Catholic Church, with the aim of beinga part of it, and also with the aim of being a “frontier” move-ment, a dialogue movement, and a movement committed to itsprofessional and cultural environment, in order to promotesocial justice and human rights. I think we should make an enor-mous effort of interpretation in order to identify this axis ofidentity within the new international context, and to make


“public signs” of our Christian belief and our way of understan-ding the faith.To sum up, we should make an effort to offer, to promote and tovisualize our message, our identity, within a world which is tooconfuse, too complex, and disconcerting. Now more than everwe can be a movement of identity, commitment and hope.

Nel giorno del 60º anniversario della sua costituzione, Pax Romana ICMICA èuno dei piú importanti movimenti all’interno della Chiesa Cattolica, attivo inpiú di 50 paesi nei 5 continenti. Con i suoi elementi costitutivi di sempre (un

movimento “laico” costituito da gente “impegnata”), essa vanta un ruolo specificonell’ambito delle Nazioni Unite quale ONG internazionale.

Alla base del suo impegno vi è la dottrina personalista di filosofi quali Maritain,Mounier, Marcel; di politici come Schuman, De Gasperi, Monet; nonchè di teologi,tra cui Chenu, Congar e Rahner. Fondamentale per il contenuto del movimento sonostati il Concilio Vaticano II e la teologia della liberazione dell’America Latina, chehanno contribuito a dare al movimento una prospettiva di evangelizzazione ed unorientamento verso la giustizia sociale.

Tuttavia, non si può omettere che entrambi i rami di Pax Romana (ICMICA eIMCS) hanno riscontrato innumerevoli problemi negli ultimi decenni. Per superare lesfide che il mondo attuale propone il testo parla di un rinnovamento: maggiore fles-sibilità ed unità interna, più attività nella sfera pubblica, più voce nella società. Si aus-pica una rilettura degli insegnamenti del Concilio Vaticano II alla luce del terzomillennio. Per raggiungere tale obiettivo é necessario uno sforzo da parte di tutti isuoi membri per promuovere quel messaggio che, in un mondo così confuso, com-plesso e disorientato, può rappresentare un fondamentale momento di identità,impegno e speranza.

Eel 60º aniversario de su constitución, Pax Romana ICMICA es uno de losmovimientos más importantes en el interior de la Iglesia católica, está activoen más de 50 países de los cinco continentes. Con sus elementos constituti-

vos de siempre (movimiento “laico” de gente “implicada”), juega un papel espe-


cífico dentro de las Naciones Unidas como entre las ONG internacionales.En la base de su implicación se encuentra la doctrina personalista de filósofos

como Maritain, Mounier, Marcel; políticos como Schuman, De Gasperi, Monet, yteólogos como Chenu, Congar y Rahner. Fundamentales para el contenido del movi-miento han sido el Concilio Vaticano II y la Teología de la Liberación de AméricaLatina, que han contribuido a darle una perspectiva de evangelización y una orienta-ción hacia la justicia social.

Sin embargo, no podemos omitir que ambas ramas de Pax Romana (ICMICA eIMCS) se han encontrado con inumerables problemas durante las últimas décadas.Para superar los desafíos que el mundo actual propone, el texto habla de una reno-vación: mayor flexibilidad y unidad interna, más actividad en la esfera pública, másvoz en la sociedad. Auspicia un relectura de las enseñanzas del Concilio Vaticano II ala luz del tercer milenio. Para conseguir tal objetivo es necesario un esfuerzo por partede todos sus miembros, para así promover un mensaje que, en un mundo tan con-fuso, complejo y desorientado, pueda representar un momento fundamental deidentidad, implicación y esperanza.


The Needs of Today’s Church & Society

Lawrencia KwarkCCFD (Catholic Committee Against hunger and for Development) Asia Deskand former Vice-president of IMCS Pax Romana

Dear Friends, honorable guests and representatives of variousmovements of Pax Romana, It is a great honor for me to be in this panel to celebrate 60th anni-

versary of movement, “Pax Romana, Memory and Future”. On this occa-sion, I would like to thank in a very special way to Mr John Lokenga,President of ICMICA Pax Romana and Paul Ortega, General Secretary ofICMICA Pax Romana, and all other friends & invitees for the invitationextended to me.

To start, I would like to quote a sociologist, Mr Maurice Halbwachswho died in the Buchenwald concentration camp, during the SecondWorld War, who said that the act of remembering is not a natural pro-cess but an act determined by the social context. It is a process of selec-tion and redefinition of what we want to remember that is influenced bythe present needs. So for me, according to Maurice Halbwachs, the mea-ning of today’s gathering of Pax Romana in Rome is also to determinewhat are those needs of the Pax Romana today that need to be remem-bered? To ask ourselves on how we are compelled by the needs of presenttime and the social context of Church and the World? What are the pre-sent needs of Pax Romana MIIC/ICMICA in doing of remembrance intoday’s social context of Globalization?

But I also want to recognize that the doing memory is an act of cele-bration. It is a way to celebrate our faith, especially as a lay catholicmovement, to celebrate what Pax Romana had been to so many people,to Church and to society in the particular social context of its historyand its past, and to remember all those actors who had been engagedwith our movement, with a mission to serve Church and Society to beco-me more human. And in this occasion, I also want to remember that ouract of celebration and remembrance go to all those who are not herewith us, in particular those who have left us including Patricio Rodé,who will be remembered in the life of our movements.


And this particular celebration of 60th anniversary means in SouthKorea, a country of my origin, that you have completed one cycle of lifeso to be reborn in order to have a new cycle of life. So the life after 60th

years of its existence is a new beginning and new life. And I found a sig-nificance of this Korean tradition in today’s celebration of Pax Romanahere in Rome. When we are reflecting about “the Holy See: a face of ano-ther globalization”, it is certainly time to think about the new life of PaxRomana, and this could be a process of very careful reflection and selec-tion of its life & memory that will respond to the needs of present timedetermined by the today’s social context: Globalization. And certainlythis effort to celebrate new life of Pax Romana after its 60th anniversaryin today’s social context and the act to select its memory within today’sneeds will guide us the future.

With this brief introduction on how I would like to share my contri-bution in this panel, I wish to share with you all about what I want toselect in its 60th years of Life and its memory of Pax Romana ICMICA. Asit was already said, my act of doing this remembrance will be certainlydetermined by what I perceive as the needs of present time and the cha-llenges posed by the social context of our time : Globalization.

As it was said already by previous panelists, Mr. Kevin Ahern, Presidentof IMCS Pax Romana, and Mr. Josep Maria Carbonell, President of theAudiovisual Council of Catalonia, former Vice-President of ICMICA PaxRomana for Europe and former President of IMCS Pax Romana, we haveto remember three pillars of contributions that Pax Romana ICMICAmade during its life that has been influenced by the needs of Church andSociety in its history: 1. to the promotion of Peace and solidarity amongpeople & civilizations especially as an international movement of lay peo-ple born in a particular social context after the 2nd World War, PaxRomana has built its 60 years of history with a intuition to contribute forthe building of New World, where the culture of Peace and Solidarity willprevail, 2. to the History of Human Rights Development as a uniquecatholic organization, who played an important role to bringInternational Standards of Human Rights focused on the Dignity andRights of every human being at global level such as the UN system andalso in different continents, thanks to many key prominent members ofPax Romana, 3. to the Catholic Social Teaching of the Church as a laymovement during the 2nd Vatican Council and its history of developmentof prophetic voice of Church to take side with poor, in particular in thedevelopment of Liberation Theology in LA and in other continents, forwhich various movements of Pax Romana have actively contributed with


the value of Solidarity and option for the Poor. Certainly this great tradi-tion and the history of Pax Romana are the memory of its 60 years of lifeto be remembered and to be celebrated. And this tradition and memoryhas to continue even though Pax Romana will have a new life.

I, as a woman and lay person of movement who come from an Asianreality, working in Europe for an organization of International Solidarityand who has shared a little less than half of 60 years of our movement’shistory, I can testimony that certainly these 3 pillars of inspiration andtradition of Pax Romana movements have greatly influenced my identityas a lay person and also as a committed catholic and citizen in thesociety. I like many other ordinary members of Pax Romana movementswho, although they had never played a significant role in any of these 3pillars (Promotion of Peace and Solidarity in a context of post war,History of Human Rights development in international arena such as UNand the development of Catholic Social Teaching in the History ofCatholic Church), have to be remembered also for their invisible contri-butions in all these areas. Their names are unknown to the historians butto work for the Peace and Solidarity among People had been a major ins-piration to so many individual members of Pax Romana movementswho are involved in a modest way in all corners of this Globe. This par-ticular inspiration had not been only a guiding value to so many mem-bers in last 60 years of history but to so many who live in a new socialcontext of Asia today, where the tolerance and the respect of Others areignored on daily base, and often in the name of their faith and religion.

And this new reality where the religious belonging and identity serveas a ferment of the growing conflicts & violence rather than a value ofsolidarity and peaceful coexistence is not a new but certainly its inten-sity and scope have become global phenomena. So in today’s context,where the religious fundamentalism and growing intolerance to othersprevail in so many Asian realities as well in other continents, this Act ofremembrance of our Memory & the contribution of our movementstowards the culture of Peace and Solidarity have a particular meaningand the significance to all of us. The present needs of Asian social con-text motivate us what should be remembered in our history & tradition,as a movement’s contribution that will shape our future. So there is noneed of new tradition to be reinvented for the future of Pax Romana’smovements, but for the today’s Asian reality, certainly we need to makeit known & visible this tradition of movements to the realities of Asiaand make it accessible to the new generation so our inspiration for thePeace and Solidarity became a reality in Asia today.


The second area of present needs of social context in Asian realities iscertainly the promotion and respect of Human Rights. In Asia, there arestill so many groups of human communities such as Minorities,Indigenous populations, Children in difficult situation (street children,working children and trafficked children, etc.), Dalits –people who areknown as untouchables living in South Asian countries– and their basicrights are being denied and ignored on daily basis. In most of SouthAsian countries, where the dignity of human being of more than 300millions of Dalits is systematically denied and their human personalityis totally ignored. Of course, the respect of equal Rights of Women inmost of Asian countries where Patriarchal culture prevail, still remains asa major challenge of Human Right community. For all these HumanRights issues, where the role of our movements is crucial and expected,this remembrance of Pax Romana’s memory in the field of Human Rightswill help us to shape the future of our movements. The vital force andthe power of the contribution made by Pax Romana’s movementstowards those HR challenges are certainly not only coming from itsadvocacy and lobby actions developed at the International level such asthe System of United Nations. But more importantly, they are comingfrom various actions and contributions made by our members who areinvolved at the very grass root level with the most marginalized andpoor. Especially in today’s context of Globalization, the logic for themoney prevails instead of the dignity of human person, and in particu-lar the poor; the most important contribution of our movements to theHuman Rights community will come from this conviction: that the veryconcrete solidarity is expressed in our daily life from taking side with thepoor, in a spirituality that has shaped the tradition and memory of ourmovements, “option for the poor”. The principle of our work in HumanRights arena is based on this solidarity for the poor based on social justi-ce and the zeal to restore the dignity of so many who are ignored in toda-y’s context of Globalization, a context where their most important valueas human being is forgotten.

The third pillar of the memory of Pax Romana movements, is basedon our identity as a lay movement who played critical voices within theChurch, and our contribution to the Development of Catholic SocialTeaching of the Church. And certainly it still remains as one of the majorchallenge to our movements today. Especially in 2007, a year when we,not only as a family of Pax Romana movements but also as a communityof Universal Church, who celebrate the 40th anniversary of PopurolumProgressio, the face of development today in the context of Globalization,


poses a radical question and doubt to all of us ; how to shape develop-ment today that will be centered on Human person and particular onpoor? And this preoccupation that our movements shared 40 years agowith Church leaders and intellectuals remain as one of the most urgentneeds and challenges of the present time and for the future of PaxRomana. Especially the challenge of Globalization today question theidentity of our movement as an international movement, as we all areasking to ourselves on what meaning of internationality we should giveto the future of our movements for the huge task of Development inGlobalizing world today. How to be global in sharing of responsibilitiesglobally but also locally where the majority of our members are commit-ted in order to meet this huge task whether that is the whole question ofsustainable Development, environment, trade, Human Dignity andRights for all and for all people, Peace and solidarity among nations, etc.

But personally, I wish to add few more aspects to the memories of ourmovements. In addition to all these important pillars of work and con-tribution that our movements made, I also appreciate our movementsas being a space of inter-generational dialogue and solidarity practicedamong different generations. Where the different faces of identity ofour movements had been important, as an intellectual movement, as alay movement and also as a professional movement. All these dimen-sions of the identity of movements had never been a uniform in diffe-rent countries and among different generations. For some, being anintellectual movement rather than a mass of professionals has been amajor task of movement but to others, as a committed lay movementwithin the Church rather than in the society has been a major missionof the movement. But today, probably in so many countries, to be agood professional movement guided by the spirituality of Option forthe poor is almost an impossible task for our movements. And this spaceof inter-generational dialogue among different experiences of life andpraxis of movements has been a very important aspect of the memoryof Pax Romana.

So for me, it is important to remember that all those contributions ofour movements to face the challenges of the time within the Church andthe Society throughout the history of our movements were possiblebecause our movements have provided a space to build a movement ofinter-generational dialogue, a working method which shaped our tradi-tion and spirituality of movements where different roles played by diffe-rent generations are recognized and respected. This inter-generationaldialogue and solidarity, which has not been always easy and in times, it


has been a source of tensions and conflicts within the movements, hasallowed us to remain as a family of Pax Romana. This role of movementas a space of inter-generational dialogue and solidarity should not just beremembered as the memory of past, but certainly as an urgent need toshape the future of our movements.

Last but not the least; I want to share that I also learnt from the lifeof our movements, what are the challenges of inter-cultural and inter-religious dialogue in today’s realities of Church and the Society. In Asia,as I already mentioned above, these challenges are crucial and urgent inbuilding of a more Peaceful society where tolerance, respect of othersand solidarity will remain as the values of Asia. Even in the history of ourmovements, the reality of inter-cultural and inter-religious dialogue hasnot been always easy and even difficult in times. And this task will cons-titute a major pillar of the work for the future of movements whose iden-tity as an international movement needs to have a new sense and signi-ficance. Our movements could be a laboratory where Globalization isnot a reality where one cultural model will be imposed on others (whe-ther it is a question of Development, Peace, Democracy and HumanRights), but the concrete life experience as being international move-ments of inter-religious & inter-cultural and inter-generational dialogueand solidarity could help Church and society to develop a new perspec-tive of being a family and caring humanity in today’s globalizing world.This tradition and treasury of our movements have to be the basis wherewe build the future of our movements, so the wisdom and re-newredstrengths will come from movements life to humanize the Church andthe Society in the context of Globalization.

Therefore we all know that in one way or the other, our movementshave profoundly influenced our ways of being, doing and making choi-ces in our lives. We are no longer the same intellectuals and professionalsafter we shared the life of our movements and we could not stay as sameCatholics & lay people in the Church. We have been influenced andtransformed constantly by our movements and this process of conver-sion is still an on-going process of our strengths & living force to facenew realities within the Church and the Society whether that is theGlobalization or something else.

But all these remembrances of the memory and the tradition of ourmovements do not mean that we do not see any new challenges for thefuture of movements. Certainly compared to the early years of the foun-dation of Pax Romana ICMICA, today, in this Globalized society as wellas in the Church, we are no longer the unique international movement


who live this vocation as an international and lay movement committedto those values that I have already mentioned above. We are probably nolonger recognized as the influential movement who state, propose & liveand do this prophetic mission within the Church nor in the Society. Infact, despite of so many great contributions that our movements madeto the Church and to the Society, Pax Romana has remained an unk-nown movement, with low visibility who talks to today’s intellectualsand professionals, Church leaders and also to the decision makers of oursociety. Not only to today’s major stakeholders and role players but alsoto the new generation who will take the future in their hands.

So my question today in this panel, yes, we need to celebrate the 60th

anniversary of Pax Romana ICMICA and all its memories with you allhere in Rome reflecting on the role of Vatican and the Church in thiscontext of Globalization, but what could be our re-newed life of move-ments for the future? What specific role Pax Romana could play that willbe critical, relevant, prophetic and value-added contribution to theChurch and to the Society in this particular social context ofGlobalization? What our movements can offer to the newly globalizedChurch and globalizing world?

I do not have a clear answer to this important question, as it is not aneasy question. But what seem to be clear to me is that we can no longertake it granted even though we have a great history, tradition andmemory of our movements. One of the urgent task and present needsrely certainly on our capacity to explicit what has been our history, tra-dition and memory, make it more visible and accessible to the Church,to the Society and above all to the new Generation. There are certainlymore competitions, more offers coming from various church movementsand civil society organizations, compared to 60 years ago. Therefore weneed to communicate who we are, what do we do and what we have con-tributed during last 60 years to the Church and to the Society so showingwith confidence that we are ready to take up new challenges, in a collec-tive manner as movements, in a respectful way by being and practicinginter-cultural, inter-religious and inter-generational movements withinthe Church and the society. And this could be a new life after 60 years ofglorious life of movements as Pax Romana ICMICA, to become moreattractive, proud but relevant in today’s context and capable to re-newlife of movement to those future generations within the Church and theSociety.

I want to express once again my deep gratitude to the movements ofPax Romana and sincere thanks to the organizers of this celebration of


60th anniversary of Pax Romana ICMICA for the wonderful opportunitygiven to me to share my small contribution in this panel. Thanks foryour attention.

Celebrando il 60° anniversario di Pax Romana ICMICA, l’intervento esamina i trepilastri che hanno storicamente ispirato il movimento, alla luce delle nuovesfide del mondo globalizzato (e con particolare attenzione alle realtà asiatiche):

1) Promozione della pace e della solidarietà nel contesto post-bellico. Nel contes-to di oggi, dove il fondamentalismo religioso e l’intolleranza prevalgono in molterealtà, è fondamentale ricordare il contributo del movimento per la costruzione diuna cultura di pace e solidarietà. Di fronte alle sfide attuali, è essenziale coinvolgerele nuove generazioni.

2) Storia dello sviluppo dei diritti umani nella scena internazionale. Per la promo-zione ed il rispetto dei diritti umani in Asia, il ruolo di Pax Romana è cruciale. I suoimembri operano non solo attraverso attività di advocacy e lobby, ma sono accanto alpovero e all’emarginato. Lavorano per le minoranze, le popolazioni indigene, i bam-bini di strada, i Dalits (i cosiddetti “intoccabili”), i cui diritti fondamentali vengonoignorati e negati quotidianamente.

3) Sviluppo della Dottrina Sociale della Chiesa nella storia della Chiesa Cattolica.Ilterzo fondamento si basa sull’identità di movimento laico che ha apportato –edapporta tuttora– un notevole contributo allo sviluppo della Dottrina Sociale dellaChiesa.

In un’epoca in cui tutti si domandano come dare un volto umano allo sviluppo,tale tradizione può costituire la base per un rinnovamento che renda Pax Romana unlaboratorio in cui la globalizzazione sia sinonimo di solidarietà e di dialogo inter-generazionale, inter-culturale, inter-religioso.

Celebrando el 60° aniversario de Pax Romana ICMICA, el documento examinalos tres pilares que han inspirado al movimiento históricamente, a la luz de losnuevos desafíos del mundo globalizado (poniendo particular atención en las

realidades asiáticas):1) Promoción de la paz y la solidaridad en el contexto postbélico. En el contexto


de hoy, donde el fundamentalismo religioso y la intolerancia prevalecen en muchasrealidades, es fundamental recordar la contribución del movimiento para la construc-ción de una cultura de paz y de solidaridad. Delante de los desafíos actuales, es esen-cial implicar a las nuevas generaciones.

2) Historia del desarrollo de los derechos humanos en la escena internacional.Para la promoción y el respecto de los derechos humanos en Asia, el papel de PaxRomana es crucial. Sus miembros no solamente operan a través de las actividades deadvocacy y lobby, sino que también están al lado del desvalido y del marginado.Trabajan para las minorías, las poblaciones indígenas, los niños de la calle, y los dalits(“los llamados intocables”), cuyos derechos fundamentales vienen ignorados y nega-dos a diario.

3) Desarrollo de la Doctrina Social de la Iglesia en la historia de la Iglesia católica.Este tercer pilar se basa en la identidad del movimiento laico que ha aportado –yaporta aún– una notable contribución al desarrollo de la Doctrina Social de la Iglesia.

En un tiempo en el que todos se preguntan cómo dar un rostro humano al des-arrollo, tal tradición puede constituir la base para una renovación que haga de PaxRomana un laboratorio en el cual la globalización sea sinónimo de solidaridad y dediálogo intergeneracional, intercultural e interreligioso.


El caminar del MIIC en América Latina:entre certezas e interpelaciones.

Carmen LoraEditora de la revista Páginas

Al comenzar mi intervención quiero agradecer a la directiva delMIIC esta invitación que me honra y me da la gran alegría de com-partir este Panel.

Quiero también recordar a amigos entrañables: Buenaventura Pellegríy Patricio Rodé, compañeros de ruta en el MIIC de América Latina y elCaribe. Y también recordar a Monseñor Oscar Romero que supo jugar unpapel central en la vida de su país desde el anuncio del Evangelio,poniendo su capacidad intelectual y de reflexión al servicio de los máspobres, opción que supuso el martirio. Estoy segura que hoy estos ami-gos están presentes entre nosotros

El MIIC en América Latina cobra consistencia como movimientohacia la segunda mitad de los años 70. Anteriormente había habido con-tactos más bien esporádicos y personales con el MIIC Internacional.

1. Una primera nota a destacar es que el MIIC nace y bebe de la expe-riencia de los movimientos de acción católica universitaria tantodel MIEC como de la JEC a los cuales pertenecimos la primera gene-ración que formó el MIIC.Ello aporta como una característica importante del Movimiento lametodología del Ver, Juzgar Actuar como instrumento de forma-ción y maduración en nuestra experiencia de fe, de comunidad y deIglesia.

2. Una segunda nota, como lo recuerda Mari Carmen Uribe, nuestraprimera Secretaria Latinoamericana es que somos una generaciónmarcada por los desafíos que vienen de la irrupción de los pobresen la escena del continente, irrupción en el sentido de hacerse escu-char y tornarse visibles pues su existencia es secular en el continen-te, pero estuvo como oculta, soterrada. Acontecimientos políticosde la década de los sesenta ocurridos en todo el Continente y el


Caribe fueron interpelaciones muy importantes a nuestras comuni-dades universitarias. Encontrábamos una profunda contradicción,hasta hoy presente, entre un continente mayoritariamente católicoy una presencia de relaciones de dominación muy estructuralmen-te arraigadas no sólo en lo económico sino en lo social y lo culturaly por lo tanto en lo político. Esta tensión no sólo interpelaba anuestros movimientos. La Iglesia en su conjunto lo estaba, y laConferencia del episcopado Latinoamericano en Medellín es justa-mente la expresión de una Iglesia que busca estar abierta a los sig-nos de los tiempos para orientar su misión.Esa experiencia universitaria y nuestras primeras prácticas en elámbito intelectual, profesional y político estuvieron marcadas poruna experiencia dura de persecución para muchos de nuestros pri-meros militantes que fueron asesinados, presos y torturados enBrasil, Argentina y Chile y buena parte de Centro América, seencuentran entre los más golpeados. Fue también frecuente la expe-riencia del exilio. Es justamente entre un grupo de personas exilia-das acogidas en México y militantes de es país que surge la primeracomunidad del MIIC hacia 1975.

3. Esta búsqueda estuvo acompañada en todos esos años de una certe-za que expresa una tercera nota del Movimiento: el Mensaje de libe-ración que anuncia el Evangelio tiene una multidimensionalidadque no se agota en lo político. La comunidad debía trabajar lo queGustavo Gutiérrez1 que había sido asesor latinoamericano de MIEC,nos recuerda en su primer libro: los diversos niveles de liberación.A la importancia de comprometerse por generar estructuras socialesy económicas más justas, el Mensaje de Jesús nos llama a una libe-ración humana, a generar formas de vida coherentes con los valo-res evangélicos y a una liberación del pecado, liberación esta últimaque es en última instancia expresión gratuita del amor de Dios alenviar a su hijo entre nosotros. Tener presente esta multidimensionalidad no ha sido fácil, pero sípuedo decir que la afirmación de su exigencia ha sido auténtica ennuestras comunidades y creo que es uno de los elementos que debeseguir inspirando al movimiento en su caminar. Un expresión deesta apuesta fue dedicar tiempo y esfuerzos a apoyar a las comuni-

1 Gutiérrez, G. (1971) Teología de la liberación, Perspectivas, Lima: centro de Estudios yPublicaciones.


dades que surgían en Cuba, en medio de muchas dificultades peroacompañadas por una Iglesia valiente y perceptiva de lo que cons-tituye su misión en una sociedad con escasos márgenes de acción.El Primer Encuentro de 1979 que coincide con una AsambleaMundial del MIIC realizada en México marca un momento impor-tante en el sentido de traer a la discusión y reflexión comunitariasla tarea definir con mayor precisión a qué estamos llamados los ylas profesionales del movimiento en una realidad como la deAmérica Latina y el Caribe. Siempre siguiendo el método de Ver,Juzgar, Actuar, sentimos que el Señor nos pedía cómo concretarnuestro compromiso de manera coherente.Si bien muchos de los miembros del movimiento encontraron posi-bilidades en la década de los 80 y 90 de asumir compromisos polí-ticos que daban cuenta de una apuesta por construir la justiciadesde diversas inserciones políticas, y que dieron y dan testimonioen ese ámbito, sentíamos que nuestras inserciones profesionales enla empresa privada, en las universidades, en instituciones no guber-namentales podía tener el riesgo de orientar nuestros aportes hacialos sectores que de alguna manera detentaba el poder político y eco-nómico de nuestros países. ¿Cómo hacer para poder nuestra forma-ción y aporte al servicio de lo que marcaba nuestra perspectivacomo comunidad eclesial: estar marcados por una opción preferen-cial por los pobres? Esta pregunta introduce una cuarta nota:

4. Mantener vigente otro instrumento que había marcado nuestrasvidas: la perspectiva de la educación popular que significó para elsector universitario y profesional de América Latina descubrir quelas preguntas fundamentales, las más importantes y las más des-afiantes al qué hacer profesional e intelectual provienen en nues-tro continente de la vida cotidiana de los pobres., de sus pregun-tas directas en los múltiples espacios que se generaron desde eltrabajo pastoral y desde la educación en el ámbito no guberna-mental, pero también de los diversos movimientos populares quesurgieron durante esos años en toda América latina, con los ros-tros diversos que ya la Conferencia de Puebla anunció pero quesiguieron diversificándose: las mujeres, los pueblos originarios, laviven afroamericana, los jóvenes y hasta en algunos casos losenfermos de tuberculosis o de sida. ¿Cómo creamos condicionesde escucha para aprender de la experiencia de esas personas quetienen que garantizar día a día el sustento de sus vidas? ¿Y qué


repuesta da nuestro conocimiento, nuestros análisis a esas situa-ciones tan concretas y dolientes, y también tan portadoras dedinamismo y esperanza?No perder de vista como interlocutor central de nuestro quehacerprofesional e intelectual a ese pueblo que vive en pobreza peroque tiene mucho que decirnos y enseñarnos, ha sido un derrote-ro central, lo es ahora y deberá serlo en el futuro del movimiento.

5. El fin de siglo trajo consigo un cambio epocal que tuvo repercusio-nes muy complejas y contradictorias en nuestro continente. El granpoder económico impuso formas de pensar e interpretar la realidadque han hecho carne en grandes sectores de la población que hoyconsideran que las salidas colectivas no van más y que es necesariopelear en el presente la posibilidad individual de salir adelante. Noes posible en este estrecho tiempo ni es materia de esta exposicióndetenerme sobre las características de este cambio de época. Sóloseñalar que para las comunidades del MIIC en América Latina elloexige explorar nuevos caminos:

1) Seguir apostando a generar espacios de pertenencia, probable-mente más móviles y flexibles que antes, que permitan acoger,contener y acompañar la experiencia de vida de de profesiona-les que hoy tienen identidades y trayectorias más diversas y enun contexto de globalización que se inserta en la propia iden-tidad personal, en eso que Alberto Melucci llamó el planetainterno.2

En este campo, nuestra experiencia comunitaria está desafiadaa comunicar la Buena Nueva en la trama de relaciones huma-nas que son cada vez más delgadas –o líquidas en palabras deZygmunt Bauman3– y que cuestionan profundamente la vigen-cia de las formas de relación de la época anterior en la queaprendimos a vivir en comunidad, y en la que muchas formasde vida social se fueron forjando. Quiero poner sólo un ejem-plo: la familia, institución básica y central en nuestra AméricaLatina y Caribe y que ha sufrido modificaciones radicales¿Cómo tender puentes de comunicación, interpelantes y aco-

2 Melucci, A. (1996) The inner planet en The Playing self. Person and meaning in the planetarysociety, Cambridge: The Cambridge University Press, pp. 57-70.

3 Bauman, Z. (2006) Vida líquida, Barcelona: Paidós.


gedores a la vez, con esas nuevas formas de vida familiar. Enello está el desafío más cercano: nuestras propias familias ylas que nuestros hijos están formando.

2) Otro de los rasgos del cambio de época es la enorme impor-tancia que adquiere el conocimiento como arma de poder.América Latina, y en particular la región andina, ha perdidomucho terreno en este ámbito. Los intelectuales y profesiona-les que integramos el MIIC nos sentimos interpelados a con-tribuir a recuperar el terreno perdido y este debe ser un rasgofundamental en la tarea del movimiento hacia el futuro.Conectarnos al conocimiento de punta para, a su vez, vincu-larlo a las posibilidades de contribuir a propuestas que man-tengan una enfoque humano en la construcción de la socie-dad, poniendo la economía al servicio de las personas y no alrevés. ¿Cómo generar posibilidades de futuro en nuestrospropios países que no expulse a nuestra juventud como hoylo hace? Hoy esta pista tiene formas de concreción variadas,ya no sólo se juega en el ámbito de la política partidaria, sinoen el de los espacios técnicos que trabajan políticas públicasy también en el terreno comunicacional.

3) Hoy el movimiento está desafiado a dar cuenta de su esperan-za en una sociedad cada vez más descreída y cínica en sumanera de operar. El Evangelio nos enseña que la esperanzacristiana no es una actitud pasiva. Siguiendo el camino deJesús, estamos llamados a construir la esperanza en que otromundo es posible. Para ello es necesario estar alerta quizás ya no como en elpasado al tronar de movimientos populares fuertes, sino a lasuave brisa que como en la experiencia de Elías reveló aYahvé. Hoy debemos estar atentos y atentas a pequeños sig-nos que como esa suave brisa, puedan orientar nuestro cami-nar como comunidad en medio de un pueblo lleno de rique-zas pero que vive hoy una enorme desigualdad y aislamientoque puede destinarlo a una suerte de no viabilidad, o de con-tinente muerto. Es un gran desafío para el MIIC de AméricaLatina y el Caribe, pero también lo es para la Iglesia por ser elcontinente con una población católica y cristiana tan signifi-cativa.


This paper analyzes the development of Pax Romana-ICMICA (MIIC) in LatinAmerica. MIIC started to be a movement in Latin America around the second half of the

1970s. In the beginning it was formed by a generation which testifies on behalf ofthe poor. Because of these ideals, it is persecuted, murdered, tortured or exiled. Thefirst community of the MIIC arose among a group of people exiled in Mexicoaround 1975. Four years later, during the first Latin American meeting and the WorldAssembly of MIIC, they clarified their assignments and the goals of the professionalsof the movement.

In the 1980s and 1990s some of the members faced the big challenge, not to beinfluenced by the political or economic power. The challenge of how to maintain“the preferential option for the poors”? For them, they looked to popular educationas a way to overcome this challenge. We must never lose sight that the central inter-locutor of the professional work of the movement are people living in poverty.

The present moment, is a time of radical change that brings complex challengesin the continent and forces the movement to explore new courses. The challengethat the MIIC faces today is to address the people “full of wealths but living in a hugeinequality and isolation”.

L’intervento analizza lo sviluppo di Pax Romana MIIC (ICMICA) in America Latina.Inizia ad essere un movimento verso la seconda metà degli anni ‘70. Al princi-pio è composto da una generazione che è stata testimone dell’irruzione dei

poveri sulla scena del continente e che ha subito persecuzioni, è stata assassinata, tor-turata o esiliata a causa dei propri ideali. La prima comunità del MIIC sorge propriotra un gruppo di persone in esilio in Messico, intorno al 1975. Gli incarichi e gli obiet-tivi degli esperti del movimento vengono definiti solo quattro anni più tardi, duran-te il Primo Incontro e l’Assemblea Mondiale del MIIC.

Negli anni ‘80 e ‘90 alcuni membri si sono trovati ad affrontare una grande sfida:quella di non lasciarsi influenzare dal potere politico od economico. Come mantene-re allora “l’opzione preferenziale per i poveri”? Attraverso l’educazione popolare è larisposta suggerita dal testo. Non si deve mai perdere di vista l’interlocutore centraledel lavoro professionale del movimento: il popolo che vive in miseria.

L’intervento considera la fine del secolo come un cambio epocale che ha portatoripercussioni complesse nel continente ed ha costretto il movimento ad esplorarenuovi percorsi. La sfida che affronta oggi il MIIC è quella di dedicarsi a questo popo-lo “pieno di ricchezze ma che vive in un’enorme disuguaglianza ed isolamento”.

Holy Mass and presentation of thenew statues


Holy Mass of the 60th Anniversary

Josef ClemensSecretary of the Pontifical Council for the Laity

Welcome

Dear brothers in the priesthood! Dear brothers and sisters inChrist!I am very happy to be able to celebrate this morning this Holy

Mass of thanksgiving for the 60th anniversary of the Foundation of theInternational Movement of Catholic Intellectuals, MIIC-Pax Romana.

I send you greetings on behalf of our President, ArchbishopStanislaw Rylko and our undersecretary Professor Guzmán Carriquiry,who are at this moment in Aparecida, Brazil for the V Conference ofBishops of Latin America and the Caribbean, and from all of the staffof the Pontifical Council for the Laity.

All of us would like to express our best wishes with the classic for-mula of congratulation in Latin: “Pax Romana-vivat-crescat-floreat-admultos annos, feliciter!”

On a personal note: Pax Romana was the first Catholic InternationalOrganization that I came across –more than thirty years ago– whiledoing research in my doctoral thesis in moral theology on the founda-tion of human rights, due to the fact that Pax Romana had organized inthe sixties an international congress on this theme.

Homily

Dear brothers in the priesthood! Dear brothers and sisters in Christ!The profound significance of today’s Gospel with the words of

Jesus’ priestly prayer from the 17th chapter of John, offers us a vividreflection that we cannot pass over. The Lord’s solemn spiritual testi-mony that culminates in his prayer for unity enables us to understandthe importance, also the indispensableness of this characteristic of theChurch.


The Pope at the service of Unity

The Pontifical approval of lay associations, ecclesial movements,and new communities, expresses and reinforces their union with thechair of Peter and links their members in a special way to the successorof Peter.

The Holy Father’s concern for the unity of the Church touches adimension of primary importance and on behalf of the Pope, ourPontifical Council for the Laity concerns itself with the lay associationswithin the Church.

Even the place of our celebration today, the Basilica of St. Peter,which is constructed upon the tomb of the prince of the apostles,expresses our link with St. Peter and his successor.

One of the classic descriptions of the duties of the Pope as universalpastor of the Church, places, after the pastoral care of the flock of God,the task of fostering unity among the community of believers.

In fact, the “triplex munus petrinum” defines the obligations of thePope with these three imperatives: 1) “pascere agnos, pascere oves”, 2) “utomnes unum sint”, and 3) “confirma fides” or in Lord’s words to St. Peter:“Feed my sheep”(Jn. 21: 15,17); or or the gospel of Luke, “strengthenyour brothers in their faith” (Lk. 22:32).

The second element of the triple mandate entrusted to Peter and hissuccessors is taken from the priestly prayer of Jesus in the gospel ofJohn: “that they may all be one” (Jn. 17:21), as we previously mentio-ned. What does this tell us about unity? What does it specifically tellus, members of Pax Romana and friends of the ecclesial associations?

The unity in the preaching of the “word”

In these six gospel verses, Jesus repeats three times his great desirefor unity. The first time he says: “I pray not only for them, but also forthose who will believe in me through their word, so that they may allbe one” (Jn. 17:20).

In these words, the Lord prays for the unity between the believers ofthe first and second generation, who are the “fruit” of the preaching ofhis disciples (cfr. Jn. 17:20).

This preaching must be a continuation of all that Jesus had taughtthem; he is and must remain, the only point of reference for them. Inthis way, we can speak of the necessity of a “material” unity with Jesus’teaching. These words allow us to understand that it is here where a


split or division could arise if there should be introduced or taughtanother “new” doctrine, as has happened many times throughout theChurch’s history, and has consequently created division. In this sense,introducing a totally “new beginning” or a “new revelation” wouldinevitably signify a rupture with the will of Jesus, and subsequently, aninterruption with the “apostolic tradition”.

Unity as the condition for the credibility of the Christian message

The second time Jesus mentions unity, he considers it a conditionfor the credibility of the nucleus of the gospel message. “So that theymay all be one, as you, Father, are in me and I in you, that they alsomay be in us, that the world may believe that you sent me” (Jn. 17:22-23).

The unity of the disciples is rooted in the union of the divine per-sons. Because of this, it is not the result of a human effort, but rather,receives its strength and consistency from above. This profound unitythat is rooted in God facilitates one’s assent in believing in the Son ofGod, because the unity of the community is sustained by and reflectedin the unity between the one who sends and the one who is sent.

Unity rooted in the union between the Father and the Son andtheir love

The third time, the Lord prays: “I have given them the glory yougave me, so that they may be one, as we are one, I in them and you inme, that they may be brought to perfection as one, that the world mayknow that you sent me, and that you loved them even as you lovedme” (Jn. 17: 22-23).

Here the Lord points out another aspect of the foundation of unity–the communication of the divine glory and the love of the Son to hisdisciples. At the same time, he points out the very measure of unity–the unity of the Father and the Son, the oneness of this reciprocal loveand the love of the Father of the disciples of the Son. Here, we canspeak of an “existential” unity between Jesus and the Father.

In summary, today’s gospel presents unity as: 1) a fruit of fidelity toChrist’s preaching in the apostolic tradition, as 2) a condition for thecredibility of Jesus’ preaching as Son of God, and 3) as the foundationof unity in the love of the Father.


The testimony of unity in the love for our neighbor

Among the goals and objectives of Pax Romana listed in the Directoryof International Associations of the Faithful we find, “to collaborate inthe Church’s work of evangelization through the testimony and practiceof the Gospel values”.

Jesus’ priestly prayer helps us to understand that the community ofJesus’ disciples is by its very nature a missionary community. It is a com-munity that evangelizes by means of the “word”, that is, by a “correctpreaching” (catechism, formation), but also by a “correct practice” (bea-ring witness).

In his prayer to the Father, Jesus has before his eyes the great commu-nity of believers of future times, and sees the risk of possible divisionsand factions. Jesus knows the weakness of man and also the effort of thedevil who seeks to divide and to scatter. Here we are reminded of theparable of the Good Shepherd where the wolf catches and scatters them(cfr. Jn. 10:1-21, 13). Just as unity is a sign of the work of God, so divi-sion is a sign of the work of the devil.

Jesus also reminds us that unity is the condition and the method thatassures the fruitfulness of our missionary efforts. Especially in a worldthat is filled with so many divisions, the unity of the disciples of Christcan help people “to believe” as it makes Christ near and contemporaryto each man and woman who seeks the path of life.

In this sense, the unity of the disciples of Christ is not an “externalelement” that merely facilitates organization within the Church, or anattractive feature. Rather, it is the indispensable gift that enables them toaccomplish their mission of bearing witness that Jesus has been sent bythe Father, that is, that he is the Son of God.

In other words, unity is not “optional” but essential!Consequently, unity is not only “essential” within your community,

but also, with the local Church community as well as for the universalChurch. We live in a world that provides us with an unlimited market ofideas and philosophies –a pluralism of “Weltanschauungen”. We live in aworld that tends to be ever more uniform and organized with regards toits exterior aspect, but with regards to its interior aspect, it is ever moredivided. On the international level, there are more and more factionswhen it comes to agreeing about those values which form the founda-tion of a peaceful coexistence.

The Church is called by the Lord to differentiate itself from this mar-ket of ideas by the following characteristics: unity in its teaching, in its


common testimony, and in particularly, in love for ones neighbor.According to the very prayer of Jesus, none of these elements can be mis-sing if we want to be “his” community and remain faithful to his word.

Pax Romana has been very engaged in, and continues to be today,working for justice and defending human rights, which are signs of thelove of Christ towards the weak and marginalized.

Your efforts are inspired by the Lord’s example and are a continuationof his work. In this sense, you are also a sign of the unity of the Church,which is rooted in the love of the divine persons and you take yourstrength and example from this love of God.

• Let us pray in this holy celebration for the unity of the one ChurchChrist.

• Let us pray for the Holy Father who has been entrusted the task ofunited all of the faithful in the one body of Christ.

• Let us pray for all of those members of your Movement, that theymay participate in the building of unity on the one body as collabo-rators in the universal apostolic ministry of the Holy Father, ope-ning the doors to Christ.

• Let us pray for all Christians, that they may find in prayer and theword of Jesus the indications that are needed in order to fulfill thewill of the Lord: “that they may all be one”.

Amen.


Ceremony of presenting the Decree of approval by the Holy See of PaxRomana ICMICA/MIIC´s reformedStatutes

Josef ClemensSecretary of Pontifical Council for Laity

Cari amici di Pax Romana,ieri ho avuto la gioia di celebrare la S. Messa nella Cappella delCoro della Basilica di San Pietro per tutti voi, membri del

Movimento Internazionale d’Intellettuali Cattolici, branca dei laureati diPax Romana, che siete convenuti in questi giorni a Roma a motivo del60° anniversario della fondazione del vostro Movimento, avvenuta pro-prio in questa stessa città, l’11 aprile 1947.

Oggi ho il piacere d’incontrarvi di nuovo in Vaticano. Questa volta ènella sede del Pontificio Consiglio per i Laici. Desidero porgervi, innanzitutto, un cordiale benvenuto a questa che, lo sapete bene, è sempre lavostra casa. L’incontro di oggi ha lo scopo di procedere alla lettura e con-segnarvi il decreto che approva lo Statuto modificato dell’associazione. Anome dei Superiori di questo Dicastero della Curia Romana sono amanifestarVi la nostra soddisfazione per essere arrivati alla felice conclu-sione di questo lavoro che ha impegnato tante buone energie, al fine diadattare la normativa particolare della vostra associazione al diritto uni-versale della Chiesa.

Vorrei sottolineare che l’aggiornamento del vostro Statuto, come puredegli Statuti di altre entità cattoliche che è tuttora in corso, ha lo scopoessenziale di far diventare questa norma giuridica un valido strumentoadatto alle necessità attuali e future della vostra associazione, che da ses-sant’anni opera efficacemente per il dialogo tra la fede cristiana e la cul-tura, in vista dell’evangelizzazione, nonché per l’inculturazione delVangelo di Gesù Cristo nel mondo del lavoro intellettuale, nella famigliae, in genere, nell’intera società.

Tutti noi siamo ben consapevoli che il processo di riforma degli Statutiche oggi si conclude formalmente è stata una preziosa opportunità per


allacciare ancora di più i rapporti tra il Pontificio Consiglio per i Laici eil Movimento Internazionale d’Intellettuali Cattolici. Per questo motivoringraziamo il Signore e, da parte del nostro Dicastero, vi ringrazio anco-ra una volta. Mentre Vi auguro che continuiate a portare copiosi frutti disantità e di servizio alia Chiesa, rinnovo i nostri più fervidi auguri per isessant’anni di vita della vostra associazione.

Study session


La Santa Sede, una faccia di un’altra globalizzazione…

Antoine SondagCappellano Internazionale di Pax Romana ICMICA/MIIC

La globalizzazione è un processo senza un leader, guidato solamentedagli imperativi della tecnologia, dell’economia o, peggio ancora,della finanza. L’utilitarismo è divenuto un re. Da lungo tempo

ormai questa è una realtà. In molti hanno espresso il desiderio di avereuna globalizzazione della solidarietà, complementare e correttiva rispet-to alla globalizzazione di tipo economico-finanziaria. Altri ancora hannofortemente richiesto forme di regolamentazione più efficaci per questacieca globalizzazione in atto. A tal fine sono state proposte diverse possi-bili soluzioni: il rafforzamento delle Istituzioni Internazionali già esisten-ti; la creazione di nuove; il consolidamento dell’influenza della societàcivile, al fine di stabilire un maggiore equilibrio rispetto all’enorme pote-re delle imprese multinazionali; il rispetto per la diversità culturale e/olinguistica, per evitare l’omogeneizzazione delle culture; etc.

In questo mondo non è facile sviluppare una visione o proporre ideedi cambiamento. Di conseguenza, c’è bisogno di fermarsi un attimo adosservare e stilare una lista delle priorità.

Non è affatto inutile fare una pausa di riflessione per esaminare detta-gliatamente una delle più antiche istituzioni del nostro mondo globaliz-zato: la Chiesa Cattolica. Tale Chiesa risulta globale nei suoi principi sindalle sue origini. Per fornire una piccola dimostrazione, la Chiesa è rius-cita a raggiungere molti angoli del pianeta senza attendere la rivoluzionetecnologica o l’abbassamento del costo dei trasporti. A dir la verità laChiesa Cattolica ha iniziato a trasformarsi in una chiesa mondiale versoil 1965, in concomitanza con la fine del Concilio Vaticano II. Quello rap-presentò un momento cruciale per la Chiesa Cattolica anche da unpunto di vista demografico, dal momento che il numero dei cattolici chevivevano nei paesi poveri –come l’America Latina, l’Africa e l’Asia–hanno superato quelli che vivevano in Europa ed in Nord America. Unarivoluzione silenziosa, appena notata, che, a partire dal Concilio


Vaticano II, gettò le fondamenta teoretiche del processo di “de-occiden-talizzazione” della Chiesa.

La Chiesa Cattolica intrattiene relazioni diplomatiche con 177 Stati oIstituzioni Internazionali, dall’Albania sino allo Zimbabwe, includendo ilGiappone e l’Unione Europea. Prima del pontificato di Giovanni PaoloII, tale numero di Stati non superava il 91. Inoltre, la Santa Sede costituis-ce l’unico Osservatore Permanente presso le Nazioni Unite dopo che laSvizzera ha deciso di divenirne membro. Ma qual è esattamente il pote-re di questo strano “osservatore” attivo nella scena internazionale?

Con i suoi edifici storici ed antichi, le tradizioni ed istituzioni, cosìcome le basiliche, i musei, le biblioteche, gli archivi segreti o non, i suoi(meravigliosi) giardini, l’Esercito Svizzero Pontificio… corriamo il rischiodi vedere la Santa Sede solamente come una testimonianza di un glorio-so passato. Spesso dimentichiamo che la Santa Sede costituisce ancheun’anticipazione di un futuro diverso. E’ un modello di un soft powercome menzionato dal politologo americano J. Nye?

Soft power? Cosa possono fare le armi nucleari e le divisioni corazzatecontro il terrorismo? Questo è il motivo per cui Nye parla di “potere fles-sibile” come della capacità di raggiungere gli obiettivi usando le armidella persuasione, attrazione, impressione, piuttosto che quelle dellaforza e della costrizione. Grazie a questa capacità di influenzare, anzichéusare la forza, oggi siamo in grado di avere un contrappeso al potere eco-nomico e politico. La Santa Sede rappresenta l’incarnazione migliore diquesta nuova forma di influenza adottata dal mondo post-moderno.Tutto ciò dimostra, inoltre, che l’antico potere basato sulla forza e le armiha i suoi limiti, ed è proprio lì che emergono i nuovi poteri intellettuali,culturali o spirituali.

La Santa Sede ha la capacità di gestire simboli più di chiunque altro.Le Congregazioni della Dottrina della Fede, per il culto divino e la disci-plina dei sacramenti, per la causa dei santi… Non si dovrebbe sottovalu-tare il potere dei simboli nel mondo attuale, specialmente nell’era deimedia globali. Per i Cristiani i simboli non costituiscono dettagli super-ficiali, essi ci permettono altresì di instaurare legami con il mondo reale,tra uomo e uomo e tra uomo e Dio. Simboli: non costituiscono l’oppos-to della realtà. L’illusione rappresenta l’opposto della realtà, ma la realtàcammina mano nella mano con il simbolo per gli esseri umani, esseri diparole, simboli che noi siamo.

La capacità di innovazione della Santa Sede ci viene illustrata dallacreazione dei Pontifici Consigli, istituiti all’indomani del ConcilioVaticano II: il Pontificio Consiglio per i Laici, per la Promozione


dell’Unità dei Cristiani, della Cultura, per il Dialogo Inter-Religioso, dellaGiustizia e della Pace… Da alcune decadi, la Santa Sede è divenuta unodei più attivi sostenitori-difensori dei Diritti Umani. Tuttavia, qual è l’im-patto con la realtà presente, a Ginevra per esempio, dove il Consiglio peri Diritti Umani delle Nazioni Unite tiene le sue sessioni? Che tipo di rico-noscimento è dato dagli esperti che si occupano della tutela dei dirittiumani, dai giuristi, o dalle ONG specializzate?

Non dovremmo limitarci a parlare della Santa Sede solamente comeun’immagine erronea della Roma Cattolica. Sarebbe necessario citareanche le Università, le Sedi Superiori degli ordini religiosi, etc…. Si pos-sono forse ignorare i Gesuiti, i Domenicani, i Salesiani, i Francescani, edanche Sant’Egidio e… molti altri? E noi, che siamo un’associazione inter-na alla chiesa, anche se abbiamo il nostro Segretariato Internazionale aGinevra (la Roma Protestante), non dovremmo dimenticare che Roma èaltresì la sede centrale di alcune grandi associazioni –come la CaritasInternationalis– ed il luogo di lavoro dei giornalisti, i ben notiVaticanisti… Qual è il legame tra la Santa Sede e le AssociazioniCattoliche? Questa costituisce una domanda che appartiene a PaxRomana da quando siamo un’associazione all’interno della chiesa.

E potremmo forse dimenticarci che Roma costituisce anche la sede cen-trale di altre Istituzioni italiane? Ed anche della FAO? È richiesta moltacreatività per stabilire un vincolo sofisticato e sottile quale è quello chelega l’Italia ed il Vaticano (incomprensibile a tutti tranne che ad un italia-no, a mio avviso)

Per evitare l’obiezione di aver dimenticato una persona o un’istituzio-ne, è necessario dare uno sguardo al sito web del Vaticano: www.vati-can.va. Lì è possibile trovare quasi tutto, ed è consultato quotidianamen-te da circa 500.000 visitatori, in una delle sue sei lingue.

Il Vaticano: tradizione e modernità; un centro spirituale costruitosulla tomba dell’apostolo S. Pietro; due mila anni di storia frenetica…tutto questo e molto di più. Con le sue profonde radici da preservare, laSanta Sede si lascia sedurre dai miraggi della modernità; è effettivamen-te antica, ma potrebbe adattarsi all’età post-moderna meglio dei nostriStati, che pretendono di essere moderni.

La Santa Sede, un faccia di un’altra globalizzazione?


This paper is a prayer which examines “one of the oldest globalized institutionsin the world”: the Catholic Church. The phenomenon of globalization is a process without any leader, guided only

by the power of technology, economy, finance, and utilitarianism. In such a world,the Holy See can represent a face of another globalization.

The paper illustrates the unique contribution of the Church: it has been global inits principles since its origins. From the political point of view, the Holy See maintainsdiplomatic relationships with 177 States or International Institutions, being the onlyObserver State within the United Nations. From the cultural and artistic point of view,its heritage is remarkable, as it is rich of buildings, churches, basilics, museums, libra-ries, etc.

From the social point of view, the Holy See has become, over the past recentdecades, one of the most active defenders of Human Rights. Furthermore, the crea-tion of the Pontifical Councils demonstrates its ability to innovate itself. The Churchrepresents therefore a model of “soft power”: it can achieve its goals by using theweapons of persuasion, attraction, impression, rather than the ones of the force andconstraint. The Holy See is indeed ancient, but it might be more modern than someStates which pretend to be modern.

El documento es una plegaria que examina una de las más antiguas institucionesdel mundo: la Iglesia católica. El fenómeno de la globalización es un proceso sinlíder, se guía solamente por los imperativos de la tecnología, de la economía, de

las finanzas, del utilitarismo. En un mundo así, la Santa Sede puede representar lacara de otra globalización. El texto ilustra algunas peculiaridades de la Iglesia, queresulta global en sus principios y orígenes. Desde el punto de vista político, la SantaSede mantiene relaciones diplomáticas con 177 estados o instituciones internaciona-les, constituyendo el único Observador Permanente en las Naciones Unidas.

Desde el punto de vista cultural y artístico, el patrimonio es notable, puesto quees rica en edificios, iglesias, basílicas, museos, bibliotecas. Desde el punto de vistasocial, la Santa Sede se ha convertido, desde hace algunas décadas, en uno de losmás activos defensores de los derechos humanos. Además, la creación de losConsejos Pontificios demuestra su capacidad para alcanzar objetivos usando lasarmas de la persuasión, atracción, más que la fuerza de la constricción. La Santa Sedees efectivamente antigua, pero podría ser que fuera más moderna de lo que algunosestados que pretenden ser modernos son.


Verso una nuova “cattolicità”: essereChiesa in un mondo globalizzato

Salvador Pié-NinotPontificia Università Gregoriana (Roma) / Facoltà di Teologia della Catalogna(Barcellona)

1. La missione e diaconia della Chiesa nel mondo

La missione della Chiesa è la radice “ontologica” del suo essere, dimodo che la missione dà senso alle dimensioni di comunità e disocietà che è la Chiesa nel mondo. La chiave di questa impostazio-

ne diaconale si trova nella seguente affermazione conciliare: “tutto ciòche di bene il popolo di Dio può offrire all’umana famiglia, scaturisce dalfatto che la chiesa è l’“universale sacramento della salvezza” (GS 45, concitazione di LG 48). Ecco, quindi, l’asse ecclesiologico della missione ediaconia della Chiesa nel mondo in chiave innovativa per il suo riferi-mento alla Chiesa come ‘sacramento’ che il Vaticano II ha messo in rilie-vo in modo particolare con la Costituzione Pastorale Gaudium et Spessulla Chiesa nel mondo contemporaneo. Si tratta della comprensionedella Chiesa come “la forma storica, sociale, visibile e pubblica, che pren-de la volontà divina di salvezza totale. Questo carattere proviene, per laChiesa, da Cristo, in quanto egli è il principio, il centro e il fine dell’uni-verso e della storia umana”.1

Di fatto, il testo iniziale di questa Costituzione Pastorale contiene giàin sé tutto un programma nell’affermare il carattere amichevole del dia-logo della Chiesa con il mondo attuale, con questa, che è una delle piùbelle formulazioni conciliari: “le gioie e le speranze, le tristezze e leangosce degli uomini d’oggi, dei poveri e di tutti coloro che soffrono,sono pure le gioie e le speranze, le tristezze e le angosce dei discepoli diCristo, e nulla vi è di genuinamente umano che non trovi eco nel lorocuore” (GS 1). Inoltre, il legame di questa Costituzione con la LG risulta

1 Y. Congar, GS 45: Cristo, Alfa e Omega; Y. Congar/M. Peuchmaurd (eds.), La chiesa delmondo di oggi II; S. Pié-Ninot, IntrodEccle, 117-127 (La Chiesa radicata nella missione), eMisión, DicEcle, 724-730.


molto chiaro quando poco avanti essa afferma che il Concilio è giunto aformulare questa Costituzione Pastorale “dopo aver penetrato più afondo il mistero della Chiesa” (GS 2). Così, dunque, la missione e diaco-nia della Chiesa nel mondo ha le sue radici nella sua realtà di “sacramen-to universale della salvezza” (LG 48, citato in GS 45), che ha sviluppatonel corso della sua storia e che il Concilio Vaticano II ha voluto aggior-nare (l’aggiornamento di Giovanni XXIII).

A. La triplice dimensione teologica della Missione della Chiesa La LG presenta il tema della missione della Chiesa in modo piuttosto

austero nel contesto della universalità del Popolo di Dio (cf. LG 13-17), ealla conclusione si presenta il testo più significativo di questaCostituzione sulle tre dimensioni teologiche della missione della Chiesa,che richiamano la relazione classica tra il dono di Dio della grazia(sanans, elevans, consumans), e la natura umana. In effetti questo testoparte dal mandato missionario di Mt 28,18-20, che deve arrivare “fino aiconfini della terra” (At 1,8) e dall’urgenza di questo mandato (“Guai ame, se non annunzio il Vangelo!”: 1 Cor 9,16), per concludere con ter-mini che propongono l’obiettivo specifico di questa missione, e cioè:“mandare senza sosta araldi del Vangelo, fino a quando non siano piena-mente costituite le nuove chiese, e queste non siano in condizione dicontinuare, a loro volta, l’opera dell’evangelizzazione” (LG 17).

Inoltre, l’Evangelizzazione insieme al verbo evangelizzare usati scarsa-mente in LG (8.17.27.35), viene preziosamente decritta mediante la tri-plice dimensione nella quale opera il dono di Dio della grazia “perchéogni germe di bene che si trova nel cuore e nella mente degli uomini onei riti e nelle culture proprie dei popoli, non solo non vada perduto...”(LG 17). È qui che viene presentata questa triplice dimensione teologicadella Evangelizzazione radicata nel dono di Dio ed espressa come:

1) dimensione di “purificazione” e “liberazione” (“sanetur”: gratiasanans);

2) dimensione di “elevazione” e “maturazione” (“elevetur”: gratia ele-vans);

3) dimensione di “perfezione” e “pienezza” (“consummetur”: gratiaconsumans).

In questo modo (LG 17, e nei tre verbi paralleli di LG 13: purificat,roborat et elevat), si raccoglie la tradizione teologica sulle relazioni tranatura e grazia, tra creazione e redenzione, nella quale il dono di Dio


assume la triplice dimensione di “purificare” (la gratia sanans diAgostino), “elevare”, e “portare a compimento” (la gratia elevans e consu-mans della teologia scolastica del s. XIII).2 La chiave cristologica di ques-to orientamento si manifesta nel testo citato di GS 45 dove si afferma conuna formulazione storico-antropologica felice, che “il Signore è il finedella storia umana, il punto focale dei desideri della storia e della civiltà,il centro del genere umano, la gioia di ogni cuore, la pienezza delle loroaspirazioni”.

Già all’interno del Vaticano II, il tema specifico della missione dellaChiesa, come anche il tema della diaconia della Chiesa nel mondo, tro-varono ciascuno uno spazio proprio. Così, il primo tema venne imposta-to brevemente in LG 17, ed è stato sviluppato nel “Decreto sull’attivitàmissionaria della Chiesa”, l’AG. Da parte sua, il tema della missione odiaconia della Chiesa nel mondo ha trovato il suo luogo proprio edampio in una specifica “Costituzione pastorale sulla Chiesa nel mondocontemporaneo”, la GS, nella quale risuonano motivi già abbozzati nelcap. IV della LG dedicato ai laici.

B. La missione della chiesa secondo la “Gaudium et spes”: il “cor-diale” dialogo con il mondo:

In modo del tutto nuovo, viene usata la qualificazione di CostituzionePastorale per la Gaudium et spes, con la seguente spiegazione: “Vienedetta ‘pastorale’ appunto perché sulla base di principi dottrinali intendeesporre l’atteggiamento della Chiesa in rapporto al mondo e gli uominidi oggi. Pertanto, né alla prima parte manca l’intenzione pastorale, néalla seconda l’intenzione dottrinale” (nota iniziale, n° 1).3

La novità teologica più rilevante, e nel contempo unica in tutto ilVaticano II, è la “sintesi cristologica della antropologia” presente in GS22, che è il punto di partenza teologico della missione della Chiesa nelmondo, poiché “in realtà solamente nel mistero del Verbo incarnato

2 Cf. M. Schmaus, Dogmatica cattolica, Milano, 1959-1966, vol. V, § 201; § 203; P. Fransen,“Il nuovo essere dell’uomo in Cristo”: MyS 9, 409-488 (428): “pertanto, nell’efficacia dellapresenza divina della grazia, si possono distinguere due aspetti: la ‘grazia di santificazione’e la grazia di ‘elevazione’.

3 Cf. K. Rahner, “La problematica teologica di una costituzione pastorale”, in La Chiesa nelmondo contemporaneo. Commento alla costituzione pastorale “Gaudium et spes”, Brescia1967, 61-83; cf. S. Madrigal, “Las relaciones Iglesia-mundo según el Concilio VaticanoII”, in G. Uribarri [Ed.], Teología y nueva evangelización, Madrid, 2005, pp 13-95, e J.Joblin, “L’Église dans le monde. Actualité de la constitution pastorale GS”: Gregorianum87 (2006) 580-596.


trova vera luce il mistero dell’uomo” (nonnisi in mysterio Verbi incarnati,mysterium hominis vere clarescit), perché “con l’incarnazione, il Figlio diDio si è unito incerto modo (quodammodo) ad ogni uomo” (GS 22). Sitratta di trovare una idea di umanità (“Humanitas-Idee”: J. Ratzinger) chesia la base del dialogo con i non credenti, per cui non è strano che diven-tasse “centro di gravitazione del magistero di Giovanni Paolo II”.4

Con riferimento al punto di partenza ecclesiologico-storico, la GSapporta una formula propria, quale è la “giusta” autonomia delmondo. Si tratta, in effetti, di una delle affermazioni centrali del con-cilio sulla comprensione del mondo in chiave di “giusta autonomia”,che supera, così, le affermazioni diffuse nella storia della Chiesa sullapotestà del potere spirituale su quello temporale, vuoi in modo “diret-to” (secoli XII-XIV...), vuoi in modo “indiretto” (fino agli inizi delsecolo XX).5

L’autonomia di cui si parla non è assoluta, ma relativa perché è re-lazionata con il suo Creatore, secondo quanto si precisa in questo modo:“se per autonomia delle realtà terrene intendiamo che le cose create e lestesse società hanno leggi e valori propri, che l’uomo gradualmente devescoprire, usare e ordinare, allora si tratta di un’esigenza legittima, chenon solo è postulata dagli uomini del nostro tempo, ma anche è confor-me al volere del Creatore. Infatti è dalla loro stessa condizione di creatu-re, che le cose tutte ricevono la propria consistenza, verità, bontà, le loroleggi proprie e il loro ordine; e tutto ciò l’uomo è tenuto a rispettare, rico-noscendo le esigenze di metodo proprie di ogni singola scienza ed arte...Se invece con l’espressione “autonomia delle realtà temporali” si intendeche le cose create non dipendono da Dio, che l’uomo può adoperarlesenza riferirle al Creatore... tali opinioni sono false” (GS 36).

Una espressione nuova nel magistero è quella dei “segni dei tempi”,visti come referente e come metodo per questo dialogo sollecito e cordia-

4 Commenta a ragione, H.-J. Sander, “GS”: HThK Vat II 4, 2005, pp. 826-886(859:“Würdigung”); cf. J. Ratzinger, “Artikel 22 (GS)”: LthVat.II 3, 1968, pp. 350-354 (350); lamonografia decisiva di T. Gertler, Jesus Christus - die Antwort der Kirche auf die Frage nach demMenschsein, Leipzig 1986, e “Mysterium hominis in luce Christi”, in G. Fuchs/A. Lienkamp[Edd.], Visionen des Konzils. 30 Jahre Pastoralkonstitution “Die Kirche in der Welt von heute”,Münster 1997, 51-71; L. Ladaria, “L’uomo alla luce di Cristo nel Vaticano II”, in Vaticano II.Bilancio e prospettive, 939-951; C. Aparicio V., La plenitud del ser humano en Cristo, Roma1997, e A. Cordovilla, “Gracia sobre gracia. El hombre a la luz del misterio del Verbo encar-nado”, in Teología y nueva evangelización, 97-143(123-126).

5 Cf. A. Losinger, “Iusta autonomia”. Studien zu einem Schlüsselbegriff des II. VatikanischenKonzils, Paderborn 1989, e R. Tononi, “Storia ed ‘eschaton’ nella GS”: Quaderni Teologici8, 1998, pp. 131-162.


le con il mondo. Si tratta di una espressione che ha le radici nei vangeli(cf. Mt 16,4; Lc 12,54-56) e che appare come una nuova categoria teolo-gica soprattutto a partire dal Vaticano II (cf. GS 4.11.44; PO 9; UR 4; AA14). In realtà, è stato Giovanni XXIII ad usarla per la prima volta nellabolla di convocazione del Concilio Vaticano II (25.12.1961) e nellaEnciclica Pacem in terris (1963), espressione che Paolo VI ha ripetuto nellasua Enciclica programmatica Ecclesiam Suam (1964), e che il Vaticano IIutilizza con queste parole: “per svolgere questo compito (la missione diCristo di servire e non di essere servito), è dovere permanente dellaChiesa di scrutare i segni dei tempi e di interpretarli alla luce del Vangelo,così che, in un modo adatto a ciascuna generazione, possa rispondere aiperenni interrogativi degli uomini sul senso della vita presente e futura esul loro reciproco rapporto. Bisogna infatti conoscere e comprendere ilmondo in cui viviamo, nonché le sue attese, le sue aspirazioni e la suaindole spesso drammatica” (GS 4; cf. GS 44).6

Il discernimento dei questi segni dei tempi è un compito ecclesiale, inquanto “il popolo di Dio... cerca di discernere... quali siano i veri segnidella presenza o del disegno di Dio” (GS 11). Non senza motivo, il gran-de promotore conciliare di questa espressione, M.-D. Chenu commenta-va: “l’espressione segni dei tempi prende significato ed estensione nonsolo grazie ai contesti letterari della redazione conciliare, bensì grazie altessuto stesso della dottrina –e del metodo–, lì dove appunto la Chiesa sidefinisce nella sua relazione consustanziale con il mondo e la storia. Sitratta, in verità, di una categoria “costituzionale” che decide le leggi econdizioni della evangelizzazione a partire dal momento in cui il cristia-no si sente coinvolto negli “eventi”, posto di fronte, come è, alle doman-de, alle speranze, alle angustie degli uomini, suoi fratelli, credenti o noncredenti”.7 Su questa linea, G. Alberigo conclude e con ragione che “la GS

6 Cf. l’importante bilancio recente di G. Ruggieri, La teologia dei “segni dei tempi”: acquisizio-ne e compiti, e G. Moretto, “Reazione alla relazione di G. Ruggieri. La teologia dei ‘segni deitempi’ e la sua ‘Wirkungsgeschichte’”, in G. Canobbio [Ed.], Teologia e storia: l’eredità del‘900, Milano 2002, 33-77 e 78-86; cf. anche X. Quinzá Lleó, “Signos de los tiempos.Panorama bibliografico”: Miscelánea Comillas 49 (1991) 253-283;.

7 “I segni dei tempi”, in Y. Congar/M. Peuchmaurd (eds.), La Chiesa nel mondo contempora-neo, Brescia 19672, 85-102, dove sottolinea la possibile ambiguità del suo uso; nel bollet-tino “Segno dei tempi”: Concilium 1967, scrive: “l’insistenza sui segni dei tempi è in i rela-zione con la viva coscienza che ha la Chiesa di esistere e vivere entro un processo storico”;cf. le riflessioni di P. Bordeyne, “Ambiguïtés de la mémoire et mémoire de l’ambiguïté:quelques observations sur le concept de signes des temps” in Revue d’étique et de théologiemorale 212 (2000) 51-70, e L’homme et son angoisse. La théologie morale de Gaudium et Spes,Paris, 2004.


si colloca nell’economia globale del Vaticano II come un autentico segnodei tempi”.8

Da parte sua e con formulazione originale, K. Rahner presenta la teolo-gia specifica che scaturisce dalla categoria “segni dei tempi” che egli qua-lifica come una cosmologia ecclesiologica pratica”.9 Per un altro lato, lamaggior parte degli studi teologici postconciliari tendono ad una forma di“ermeneutica della storia” (cf. Cl. Boff, J.M. Hurtado, L. González-Carvajal, H.J. Pottmeyer, R. Fisichella, H. Schmidinger, G. Ruggieri, J. daCruz Policarpo, H.-J. Sander...).10 Da fatto, a livello teologico, la categoriadei “segni dei tempi” assume elementi decisivi della teologia della storiainterpretata a partire dall’Incarnazione (cf. GS 22), perché per il credenteogni accadimento umano ha una dimensione significativa e rivelatriceprofonda da quando Cristo “uomo perfetto è entrato nella storia degliuomini” (GS 38). Qui si percepisce l’impronta della teologiadell’Incarnazione come chiave della comprensione del cosmo e della sto-ria, proposta da M.-D. Chenu come esperto della Gaudium et Spes.11

8 “La costituzione nel magistero globale del Concilio”, in G. Baraúna (ed.), La chiesa nelmondo di oggi, Firenze 1966, pp. 172-195(195).

9 Teología de la Renovación I, Salamanca, 1972, pp. 182-187.

10 Cf. Cl. Boff, Segni dei tempi, Roma, 1983; J.M. Hurtado, Los signos de los tiempos como lugarteológico (Diss.), Münster, 1979; L. González.Carvajal, Los signos de los tiempos, Santander,1987; H.J. Pottmeyer, “Normen, Kriterien und Strukturen der Überlieferung” e “Zeichenund Kriterien der Glaubwürdigkeit des CHristentums”: HFTh2 4, 104-106.277; R.Fisichella, “Segni dei tempi”: DTF 1107-1115; DTE, 906s.; H. Schmidinger [Ed.], Zeichen derZeit. Erkennen und Handeln, Innsbruck, 1998; J. da Cruz Policarpo, O Evangelho e a História.Ler os Sinais dos Tempos, Lisboa, 2003, pp. 440, nuova edizione di “Sinais dos tempos”.Génese histórica e interpretação teológica, Lisboa, 1971, con un bilancio nuovo: “Trinta añosdespois”, pp. 417-434, e l’articolata riflessione recente di H.-J. Sander, “Das singulareGeschichtshandeln eine Frage der pluralen Topologie des Zeichen der Zeit”: HThK Vat.II5, 2006, pp. 134-147.

11 M.-D. Chenu, promotore della espressione “segni dei tempi” sottolinea il loro fondamen-to nel vederli come “degli addentellati, ‘potenze obbedienziali’ come dice il linguaggioclassico dei teologi”, e porta come esempio Tommaso d’Aquino quando afferma che “l’a-nima è naturalmente capace della grazia; in effetti, proprio perché è fatta ad immagine diDio, essa è capace di Dio in virtù della grazia” (cf STh I-IIae, q. 113, a.10, in “I segni deitempi” in La Chiesa nel mondo contemporaneo, Brescia, 1967, pp. 85-102(99 in nota); nonsenza ragione, G. Turbanti conclude che la GS riflette “la scelta ispirata da Chenu, di unainterpretazione della storia alla luce dell’incarnazione”, G. Baraúna (ed.), Un Concilio peril mondo moderno. La redazione della costituzione GS del Vaticano II, Bologna, 2000, 809;impostazione chiaramente presente quando M.-D. Chenu conferma che “il fatto dell’in-carnazione ha in realtà molte conseguenze per una teologia del cosmo-universo”, in Y.Congar/M. Peuchmaurd (eds.), La Chiesa nel mondo di oggi, Firenze, 1966, pp. 331-350(350); cf. in questa medesima linea “La ‘dottrina sociale’ della Chiesa”: Concilium10/1980, pp. 137-145.


Il Sinodo del 1985 sul Vaticano II, diede una valutazione sfumatadella GS, sottolineando i mutamenti sperimentati nel mondo durante iprimi venti anni postconciliari, mutamenti che pongono alcuni segnidei tempi entro altre coordinate. In questo contesto, afferma “la gran-de importanza e la grande attualità della Costituzione PastoraleGaudium et spes. Nello stesso tempo, tuttavia, avvertiamo che i segnidel nostro tempo sono parzialmente diversi da quelli che c’erano altempo del Concilio, in quanto sono aumentate le angustie e le ansie.Oggi, infatti, crescono ovunque la fame ,l’oppressione, l’ingiustizia e laguerra, le torture e il terrorismo ed altre forme di violenza di ogni tipo.Tutto questo ci obbliga ad una riflessione teologica nuova e più profon-da, che interpreti questi segni alla luce del Vangelo” (D. 1)Successivamente, in occasione dell’anno del Giubileo, A. Scola porràquesta valutazione che parte dalla teologia della croce, come chiave dirilettura critica della GS.12

Si osservi, infine, che nel corso di questi anni postconciliari, l’antro-pologia cristocentrica della GS è diventata patrimonio comune, tantoche il testo chiave di GS 22 è senza alcun dubbio il testo conciliare piùcitato dal magistero e dalla teologia in questi quaranta anni. Con preci-sione, W. Kasper commenta: “si può dire che il Concilio Vaticano II hafatto propria progressivamente la moderna svolta antropologica. Madando all’antropologia un fondamento e una finalizzazione cristologica–che trova la sua massima espressione nel n° 22–, la GS adotta una posi-zione critica nei confronti dei modelli teorici e pratici dell’antropologia.Per cui l’antropologia è superata dalla cristologia. La quale indica comeobiettivo degno dell’uomo, una umanizzazione attraverso la divinizza-zione che non può essere realizzata dall’uomo”.13

12 Cf. A. Scola, “Gaudium et Spes: dialogo e discernimento nella testimonianza della verità”,in R. Fisichella [Ed.], Il Concilio Vaticano II. Ricezione e attualità alla luce del Giubileo, Milano,2002, pp. 82-114(113), dove nonostante tutto conclude che: “si può ben dire che con laGS il Vaticano II ha messo in moto un novum nella Chiesa”; cf. la panoramica di S. Pié-Ninot, “La Constitución Pastoral GS: sus grandes temas y trayectoria en el postconcilioespañol”, in A. González M. [Ed.], Iglesia, Teología y Sociedad, Salamanca, 1988, pp. 137-140, e il dettagliato bilancio di H.J. Sander, “GS”: HThK Vat.II 4, 2005, pp. 826-886(“Würdigung”); cf. le bibliografie di C. Aparicio V., “Bibliografia recente sulla GS”: Ricercheteologiche 12, 2001, pp. 147-151, e V. de Cicco/A. Scarano, La Chiesa nel mondo contempora-neo. La recezione della GS, Napoli, 2002, pp. 163-176.

13 “La antropología teológica de la GS”: Laicos hoy n° 39, 1996, pp. 45-55 (54s.it.?) e “L’uomoe la Chiesa nel mondo moderno. La Costituzione pastorale Gaudium et Spes”, in B. Forte[Ed.], Fedeltà e rinnovamento. Il Concilio Vaticano II 40 anni dopo, Milano, 2005, pp. 87-106(101s.).


C. Il decreto sulle missioni Ad Gentes: tutta la Chiesa è missiona-ria:14

Anche se si tratta solo di un Decreto conciliare, l’inizio dà una defini-zione emblematica: “La Chiesa pellegrinante è per sua natura missiona-ria” (AG 2). Così’, dunque, l’attività missionaria include tutto quello chela Chiesa deve realizzare per mandato del Signore come continuatricedella sua missione e del suo Spirito, e per questo si precisa che “la mis-sione della Chiesa si realizza attraverso un’azione tale, per cui essa, obbe-dendo all’ordine di Cristo e mossa dalla grazia e dalla carità dello SpiritoSanto, si fa pienamente e attualmente presente a tutti gli uomini e popo-li, per condurli con l’esempio della vita e la predicazione, con i sacramen-ti e i mezzi della grazia...alla piena partecipazione del mistero di Cristo”(AG 5). Cristo appare come la chiave che spiega la missione, e tra i mezzidi essa non si pensa solo alla “evangelizzazione” come primo annuncio,ma anche alla testimonianza, alla predicazione, ai sacramenti, e agli altrimezzi di salvezza, delineando in questo modo una missione totalmenteteologico-cristologica. In questo contesto, in relazione specificamentealle cosiddette “missioni (straniere)”, si afferma che “il fine proprio diquesta attività missionaria è l’evangelizzazione e l’impianto della Chiesanei popoli o gruppi nei quali ancora non ha messo radici” (AG 6).

Oltre a ciò, si parte da una chiara ecclesiologia di comunione a talpunto che la famosa espressione “la comunione delle chiese” (communioecclesiarum: AG 38) viene usata per la prima ed unica volta nel Vaticano IIproprio in questo Decreto, anche se il suo “luogo teologico” più caratteris-tico si trova nel binomio di LG 23 (in quibus et ex quibus). Per questo nelcapitolo III si sottolinea che quando una chiesa locale è già “impiantata”,con ciò non è chiuso il compito della sua missione, perché “la chiesa par-ticolare deve rappresentare nel modo più perfetto la Chiesa universale percui deve avere piena coscienza di essere anch’essa inviata”: E ancor più, siafferma che “è assai conveniente che le giovani Chiese partecipino quan-to prima di fatto alla missione universale della Chiesa inviando anch’essedei missionari a predicare dappertutto l’evangelo” (AG 20).

14 Cf. J. Schütte [Ed.], L’activité missionnaire de l’Église. Decret “Ad gentes”, Paris, 1967, con duecollaboratori di spicco: J. Ratzinger, “La mission d’après les autres textes conciliaires”, pp.121-147 (Nuovo Popolo, pp. 405-434), e Y. Congar, “Principes doctrinaux (ns.2-9)”, pp. 185-221; cf. J. López-Gay, “La reflexión conciliar: del Ad Gentes a la Evangelii Nuntiandi”, inO.M.P.E., La misionología hoy, Estella, 1987, pp. 171-193(171-181: “AG”); A. Santos, Teologíasistemática de la Misión. Progresiva evolución del concepto de misión, Estella, 1991, pp. 309-381, nonché quello più recente di P. Hünermann, “AG”: HThK Vat.II, 4, 2005, pp. 219-336,in particolare la sua ampia e articolata “Introduzione” (“Einleitung”, pp. 223-252).


Questa ecclesiologia di comunione apre nuovi orizzonti alla missione,nel senso che i valori delle chiese locali “sono atti a favorire lo sviluppodi questo senso di comunione con la Chiesa universale”, perché deve“mantenersi l’intima comunione delle giovani Chiese con tutta laChiesa” (AG 19). In questo modo, la categoria “comunione delle chiese”colloca tutte le chiese –anche quelle giovani (cf. AG 16.18.21.22)– ad unmedesimo livello, tenendo conto della comunione decisiva con il centrodi unità che è la Chiesa di Roma, qui ricordato con una citazione impli-cita di Ignazio di Antiochia (Rom, inizio), dato che “le nuove chiese par-ticolari, abbellite delle loro tradizioni, avranno il proprio posto nellacomunione ecclesiastica, intatto restando il primato della cattedra diPietro, che presiede all’assemblea universale della carità” (AG 22).

In tal modo, in tutto questo Decreto conciliare, il fine della missionedella Chiesa viene sintetizzato in uno dei suoi testi più profondi, nelquale appare la sua triplice dimensione più costitutiva, dato che “l’attivi-tà missionaria non è nient’altro e niente di meno che la manifestazione,cioè l’epifania e la realizzazione del progetto di Dio nel mondo e nellasua storia, nella quale Dio, attraverso la missione attua chiaramente lastoria della salvezza” (AG 9).

Da tutto questo, deriva chiaramente la necessità della Chiesa per lasalvezza nonché la sua funzione esplicita nella storia della salvezza. Perquesto, si afferma che oltre alla fede “anonima” –concetto non usato macomunque presente– di coloro che senza colpa ignorano il Vangelo, è“necessario” annunciare il Vangelo esplicitamente per permettere lamaturazione dell’umanità, che si consegue unicamente con Cristo. Ciòviene espresso in un testo parallelo alle due citazioni conciliari classichesu questa problematica: LG 16 e GS 22, che dice: “benché Dio, attraver-so vie a lui note (viis ipsi notis) possa portare gli uomini, che senza lorocolpa ignorano l’evangelo, alla fede, senza la quale è impossibile piacer-gli, è tuttavia compito imprescindibile della Chiesa ed insieme diritto,evangelizzare, sicché l’attività missionaria conserva in pieno oggi comesempre la sua validità e necessità” (AG 7).15

15 Cf. G. Masson, Decreto sull’attività missionaria della Chiesa, Torino, 1966, pp. 11-29(“Centocinquant’anni di missione –Cento anni di ecclesiologia– Cinquant’anni di mis-siologia”); sulla salvezza, cf. tra le altre, la monografia di F.A. Sullivan, Salvation Outsidethe Church?, New York, 1992 (trad.it?), e la ricerca di Fr. Fernandez, In Ways Known to God.A Theological Investigation on the Ways of Salvation spoken of in Vatican II (tesi UPS), Shillon,1996.


Nota della teologia postconciliare sulla missione della Chiesa nelmondo:

Nel contesto della ricezione dei Documenti conciliari, le teologie pos-tconciliari si sono diversificate in diversi accenti a partire dal chiaroorientamento della GS centrata su una teologia della storia e del cosmobasata sulla “incarnazione”. Ecco ora un breve schema delle prospettivepiù rilevanti dopo il Vaticano II, che ha come punto teologico-pastoraledi base la realizzazione pratica della teologia della incarnazione resa pre-sente mediante la testimonianza nella vita (parola che ricorre nelVaticano II 133 volte; cf. R. Latourelle, P. Ricœur, KL. Hemmerle, P.Ciardella/M. Gronchi, M. Neri, P. Martinelli, S. Pié-Ninot, A. Dulles...).16

A/ Sulle forme di questa testimonianza nella storia: si possono indivi-duare questi orientamenti:

1) Testimonianza attenta alla dimensione politica della fede e dellaChiesa (J.B. Metz, J. Moltmann...);

2) Testimonianza impegnata nella liberazione umana e religiosa (G.Gutiérrez e teologie della liberazione...);

3) Testimonianza cosciente della istanza pubblica della missioneecclesiale (D. Tracy...).17

B/ Sulla Cristologia e il pluralismo interreligioso (cf. documento dellaCTI 1996):18

1) Esclusivismo ecclesiocentrico; 2) Inclusivismo cristocentrico; 3) Pluralismo geocentrico.

16 Cf. R. Latourelle, Le témoignage chrétien, Montréal, 1971; P. Ricœur, “L’herméneutique dutémoigange”, in E. Castelli [Ed.], Le témoignage, Paris, 1972, pp. 35-61; P. Ciardela/M.Gronchi [Edd.], Testimonianza e verità, Roma, 2000, con il testo di Kl. Hemmerle (pp.302-323); M. Neri, La testimonianza in H.U. von Balthasar, Bologna, 2001; P. Martinelli, La testi-monianza, Milano, 2002, così come lo sviluppo di S. Pié-Ninot, La teologia fondamentale,pp. 471-648 (“La Chiesa: la credibilità basata sulla testimonianza”) e “Testimonio”: DicEcle,pp. 1049-1051, e il più recente A. Dulles, “The Rebirth of Apologetics”: First Things n° 143,2004, pp. 18-23(22: “criteria for evaluating religious testimony: convergence, firmness,novelty, transformation, and illuminative power”).

17 Cf. G. Martínez, Confronting the Mystery of God. Political, Liberation and Public Theologies,New York, 2001 (con analisi di J.B. Metz, G. Gutiérrez e D. Tracy).

18 Cf. CTI e la sintesi di C. Aparicio V., Diálogo entre religiones. Identitad y apertura, Madrid,2005.


C/ Sulla Ecclesiologia si presentano queste opzioni: 1) La missione “senza” Chiesa (J.C. Hoekendijk...; cf. G. Coffele, J.C.

Hoekendijk. Da una teologia della missione a una teologia missionaria,Roma 1976;

2) La missione come ‘processo ecclesiogenetico’ (E. Nunnemacher,“Regno di Dio”: Dizionario di Missiologia, Bologna 1993, 351-357;Teologia della Missione, Roma 1993...);

3) La missione nel contesto della mondializzazione, come “possibili-tà” del passaggio da Babele a Pentecoste (Cl. Geffré, De Babel àPentecôte. Essais de théologie interreligieuse, Paris, 2006...).

D. L’Esortazione Apostolica Evangelii Nuntiandi di Paolo VI(1975): l’Evangelizzazione come il nuovo nome della missione dellaChiesa:

Questo documento magisteriale è quello che ha avuto la maggioreripercussione ecclesiologica sulla Chiesa postconciliare. In effetti, i suoiapporti più significativi sono chiari: per esempio il nuovo concetto dievangelizzazione, la relazione tra l’evangelizzazione e la promozione eliberazione umana, la centralità della Chiesa locale, l’unione tra loSpirito e l’evangelizzazione... In questo modo viene presentata una visio-ne integrale del concetto di evangelizzazione, intesa come un processoglobale di tutta la missione della Chiesa, per cui la missione ecclesiale el’evangelizzazione appaiono come due concetti equivalenti e sinonimi.19

In questa chiave si colloca l’affermazione centrale dell’Esortazione: “siè potuto così definire l’evangelizzazione in termini di annuncio delCristo a coloro che lo ignorano, di predicazione, di catechesi, di battesi-mo, e di altri sacramenti da conferire. Nessuna definizione parziale eframmentaria può dare ragione della realtà ricca, complessa e dinamica,qual è quella dell’evangelizzazione, senza correre il rischio di impoverir-la e perfino di mutilarla. E’ impossibile capirla, se non si cerca di abbrac-ciare con lo sguardo tutti gli elementi essenziali” (EN 17).

19 Cf. M. Dhavamony [Ed.], Evangelisation, Roma, 1975, con C.M. Martini, D. Grasso, R.Latourelle, J. López-Gay, J.B. Lotz, J. de Finance..., e l’Esortazione Apostolica di Paolo VI“Evangelii Nuntiandi”. Storia, contenuti, ricezione, Brescia, 1998; cf. D. Grasso - segretario‘speciale’ del Sinodo - “Quarta Synodus Episcoporum”: Periodica 64, 1975, pp. 27-60; R.Laurentin, L’évangélisation après le quatrième Synode, Paris, 1975; J. Guiteras, Evangelització,Montserrat, 1985; il commento minuzioso di J. Saraiva Martins [Ed.], L’annuncio del Vangelooggi: commento all’Esortazione Apostolica di Paolo VI, Evangelii Nuntiandi, Roma, 1977; e J.López-Gay, “La reflexión conciliar: del Ad gentes a la Evangelii Nuntiandi, in La misionolo-gía, hoy, pp. 181-193 (EN).


Poco più avanti viene descritto il duplice momento dell’evangelizza-zione, che inizia con la testimonianza che “è essenziale e in generale cos-tituisce il primo momento”, in quanto la buona novella “deve essereanzitutto proclamata con la testimonianza” (EN 21), che viene qui des-critta in modo sperimentale e vivo. Ma in secondo luogo, viene messo inevidenza che lo sviluppo pieno dell’evangerlizzazione si ha solo se la tes-timonianza “è esplicitata da un annuncio chiaro e inequivocabile delSignore Gesù”, perché “la buona novella proclamata con la testimonian-za di vita dovrà dunque essere presto o tardi annunziata dalla parola divita. Non c’è vera evangelizzazione se il nome, l’insegnamento, la vita ele promesse, il Regno, il mistero di Gesù di Nazareth, Figlio di Dio nonsiano proclamati” (EN 22).

La questione della missione evangelizzatrice nel crocevia della storia,viene esaminata accuratamente nel capitolo III, con una chiarezza forseancora non superata da alcun documento successivo. In effetti, in primoluogo si riconosce che il messaggio che porta l’evangelizzazione coinvol-ge tutta la vita (cf. EN 29), per cui è un messaggio di liberazione (cf. EN30), in quanto che “tra evangelizzazione e promozione umana –svilup-po, liberazione– ci sono infatti dei legami profondi. Legami di ordineantropologico...legami di ordine teologico...legami dell’ordine eminente-mente evangelico, qual è quello della carità” (EN 31). Per questo, laChiesa, anche se “rifiuta di sostituire l’annuncio del Regno con la procla-mazione delle liberazioni umane” (EN 34), “collega” liberazione umanae salvezza in Gesù Cristo, anche se non le identifica mai (cf. EN 35), e “sisforza di inserire sempre la lotta cristiana per la liberazione nel disegnoglobale della salvezza che essa stessa annunzia” (EN 38).20

Infine, e per la prima volta in un testo magisteriale, viene citato e pre-cisato il concetto di “secolarizzazione” come espressione che traduce “lalegittima autonomia delle cose temporali” della GS, con questa formula-zione: “la secolarizzazione è lo sforzo in sé giusto e legittimo, per nullaincompatibile con la fede o la religione, di scoprire nella creazione, inogni cosa o in ogni evento dell’universo, le leggi che li reggono con unacerta autonomia, nell’intima convinzione che il Creatore vi ha posto

20 Cf. la EN nel numero monografico, “Evangelizzazione nel mondo di oggi”: Concilium4/1978, 13-180 (Ph. Perkins, A. Canoczy, N. Mette, D. Amalorpavadass, M. Zago...); sullateologia della liberazione, cf. lo sfumato studio di G. Canobbio, “La dimensione politicadella missione della Chiesa”: Quaderni Teologici 10, 2000, pp. 157-197(170-179); sulleIstruzione della CDF (1984.1986), cf. L.A. Gallo, “Magisterio eclesial y teología latinoame-ricana de la liberación”, in F.-V. Anthony [Ed.], Seguire i percorsi dello Spirito, Roma, 1999,pp. 139-160.


queste leggi. Il recente concilio ha affermato, in questo senso, la legitti-ma autonomia della cultura e particolarmente della scienza (cf. GS 59)”(EN 55).

E. L’Enciclica Redemptoris Missio di Giovanni Paolo II (1990):21 ilrilancio della missione ad gentes:

Occasione concreta della pubblicazione di questa Enciclica è stato ilventicinquesimo anniversario del decreto conciliare Ad Gentes. Il cen-tro di questo documento papale è precisamente il rilancio della “mis-sione ad gentes” (RMi 3). Si constata, in effetti, che difficoltà esterne edinterne hanno indebolito l’impulso missionario della Chiesa verso inon cristiani, per cui tra gli scopi della Enciclica c’è quello di “dissipa-re dubbi e ambiguità circa la missione ad gentes” (RMi 2), circa la qualenel capitolo IV si affferma emblematicamente: “la missione ad gentesconserva il suo valore”. In effetti, affermare che tutta la chiesa è missio-naria come diceva AG 2, non esclude la specificità della missione adgentes; come dire che tutti i cattolici devono essere missionari, nonesclude che ci siano “missionari ad gentes e a vita per vocazione speci-fica” (RMi 32).

Uno dei punti più suggestivi di questa Enciclica è la descrizione di tretipologie di cristianesimo attuale con relativa risposta da parte della mis-sione della Chiesa:

1) l’attività pastorale: paesi che hanno “comunità cristiane che hannoadeguate e solide strutture ecclesiali” e che vivono con fervore, nellequali si svolge l’attività pastorale che è la forma concreta di realizzare lamissione della Chiesa;

2) La nuova evangelizzazione: paesi di antica cristianità o chiese gio-vani, in cui s’è perso il senso vivo della fede e delle esigenze del Vangelo;in una tale situazione, è necessaria, di conseguenza, una nuova evange-lizzazione.

3) Le missioni ad gentes: paesi o gruppi nei quali Cristo e il suoVangelo non sono conosciuti o mancano comunità mature per poterincarnare ed annunciare la fede agli altri; “è questa, propriamente, lamissione ad gentes” (RMi 33).

L’Enciclica, inoltre, sottolinea l’identificazione di Gesù con il Regno diDio che “non può essere disgiunto né dal Cristo né dalla Chiesa”, e che

21 Cf. il commento di uno del suoi redattori “secondi”, J. López-Gay, Haced discípulos a todasla gentes. Comentarios y texto de la encíclica “Redemptoris Missio”, Valencia, 1991, pp. 7-22(Introduzione).


non è un programma soggetto a libera elaborazione, ma è innanzituttouna persona che ha il volto e il nome di Gesù di Nazareth (cf. RMi 18).Nello stesso tempo si ricorda la profonda unità tra Cristo e lo SpiritoSanto, nel senso che “quanto lo Spirito opera nel cuore degli uomini enella storia dei popoli, nelle culture e religioni, assume un ruolo di pre-parazione evangelica e non può non avere riferimento a Cristo, Verbofatto carne per l’azione dello Spirito” (RMi 29).

Ed è qui, che viene inserita una formulazione innovativa, nell’affer-mare che “se non sono escluse mediazioni (salvifiche) partecipate divario tipo e ordine, esse tuttavia attingono significato e valore unicamen-te da quella di Cristo e non possono essere intese come parallele o com-plementari” (RMi 5). Questo sottile riferimento alle “mediazioni parzia-li” partecipate, viene dallo stesso Concilio Vaticano II che nel trattare diMaria afferma con sfumatura: “l’unica mediazione del Redentore nonesclude, ma suscita nelle creature una varia cooperazione, che è parteci-pazione all’unica fonte” (LG 62). Orbene, in RMi 5, questo riferimentoviene fatto con maggiore ampiezza, infatti si dice “di qualsiasi tipo eordine”, per cui la CDF, nella Dichiarazione Dominus Jesus dell’anno2000, sottolinea che “la teologia oggi è invitata ad esplorare se e comeanche figure ed elementi positivi di altre religioni rientrino nel pianodivino di salvezza ... E’ da approfondire il contenuto di questa mediazio-ne partecipata” (n° 14).22

In questo percorso, emerge progressivamente un “concetto integrale”(comprehensiveness) della missione e diaconia della Chiesa nel mondo,che supera le sue possibili polarizzazioni tra proclamazione del Vangelo,impianto e propagazione della Chiesa, azione sociale, impegno di libera-zione... Di fatto “non esiste alcun ordine di grado precostituito, bensìbisogna partire da un reciproco rapporto paritario. Oltre a ciò, tale con-cezione della missione supera la separazione tra “missione interna”, oevangelizzazione o neo evangelizzazione tra battezzati e “missione“esterna” tra non battezzati... Quanto più la Chiesa diventa realmenteuna chiesa mondiale, tanto più multiforme diventa anche il cristianesi-mo e tanto più urgente diventa la risposta da dare a tale interrogativo”.23

22 Cf. M. Bordoni, “L’universalità della salvezza in Cristo e le mediazioni partecipate”: PATH2, 2003, pp. 375-399; M. Serretti [Ed.], Le Mediazioni partecipate e l’unica mediazione diCristo, Roma, 2004; sulla Dominus Jesus, cf. S. Pié-Ninot, “CDF: DocumentosEclesiológicos”: DicEcle, 232s.

23 G. Collet, “Teologia della missione o delle missioni?”: Concilium 1/1999, pp. 135-144(143.144)


F. Le Esortazioni Postsinodali in occasione del Giubileo (2000): “LaChiesa ‘in’ Europa, Asia, Africa, America e Oceania”: l’unica Missionedella Chiesa “in-carnata” in ciascuno dei cinque Continenti:

Nella Lettera Apostolica di inizio del nuovo millennio (NMI, 6.I.2001)la Chiesa viene invitata a far penetrare il Vangelo nelle diverse culture, ea lavorare perché lo stesso Vangelo si faccia promotore di una civiltànuova dell’amore, che porti “il volto di tante culture e di tanti popoli neiquali è stato accolto e ha messo radici” (n° 40). E’ per questo motivo, chei cinque sinodi continentali conle rispettive Esortazioni Apostoliche delPapa hanno dato come risultato una rinnovata immagine della ChiesaCattolica presente e pellegrinante “in” ciascun Continente,24 da qui:

Ecclesia in Africa: la sua missione evangelizzatrice verso l’anno 2000(14.IX.1995)

Ecclesia in America; l’incontro con Cristo vivente, via per la conversio-ne, la comunione e la solidarietà in America (22.VI.1999)

Ecclesia in Asia: Gesù Cristo, Salvatore e la sua missione di amore e diservizio in Asia: “perché abbiamo la vita e l’abbiamo in abbondanza”(6.XI.1999)

Ecclesia in Oceania: Cristo e i popoli dell’Oceania: seguire la sua via,proclamare la sua verità, vivere la sua vita ((22.XI.2001)

Ecclesia in Europa: Gesù Cristo vivente nella Chiesa, fonte di speran-za per l’Europa (28.VI.2003).

Queste cinque Esortazioni Postsinodali costituiscono un’ampia e arti-colata esplicitazione della missione della Chiesa nell’orizzonte delVaticano II. Precisamente in un momento in cui l’immagine della Chiesauniversale e della sua cattolicità è quanto mai rilevante, accompagnatadalla globalizzazione, in particolare quella mediatica, questi cinquedocumenti magisteriali sottolineano la necessità di in-culturazione con-creta della Missione della Chiesa, a partire dalle situazioni effettive degliabitanti di ciascuno dei rispettivi Continenti.

24 Cf. J.-P. Schotte, “I sinodi continentali per la nuova evangelizzazione”: Seminarium 41,2002, pp. 333-350, e il numero monografico: “Giovanni Paolo II e la via della Chiesa all’al-ba del terzo millennio”: PATH 4, 2005, pp. 3-27, con studi di ciascuna di queste EsortazioniPostsinodali: si noti la rilevanza ecclesiologica della Ecclesia in Africa che parte dallaimmagine della Chiesa come famiglia, cf. C. McGarry, “The Church as Family in Africa”,in F. Chica/S. Panizzolo/H. Wagner [Edd.], Ecclesia Tetii Millenni advenientis (FS A. Antón),Asti, 1997, pp. 238-251; su questa immagine, cf. la monografia di F. Bechina, Die Kirche als“Familie Gottes”, Roma, 1998; cf. inoltre il commento più generico, a partire dall’AmericaLatina, ad opera della “Pontificia Commissio pro America Latina”, Iglesia en América. Alencuentro de Jesucristo vivo, Vaticano, 2001.


A partire da ciò, si accresce e si attualizza la significatività che il NuovoTestamento dà alla espressione “Chiesa di Dio”; quando si rifersice ad unluogo concreto, aggiunge la preposizione in (in Tessalonica, inCorinto...), esprimendo in tal modo la missione e la diaconia incarnatadel Vangelo annunciato dalla Chiesa in un luogo e uno spazio concreto.Questo comporta l’attenzione specifica a ciascuna realtà continentale, eanalogamente si ripercuote a livello sub-continentale, regionale, nazio-nale, locali, e metropolitano, diocesano, parrocchiale...Nel contempo, èqui che il Ministero Petrino, “insieme con” (una cum: LG 22) i vescovipresenti in ciascun Sinodo continentale, “conferma i suoi fratelli” (Lc22,32) nella unità “cattolica” di tutte queste realtà ecclesiali come Chiesasanta di Dio in ciascun Continente e nelle sue diverse latitudini in cui sitrovano i suoi uomini e le sue donne.

2. Verso una nuova ‘cattolicità’ dell’essere Chiesa in un mondoglobalizzato?

“La globalizzazione non è, a priori, né buona né cattiva. Sarà quelloche la gente farà di essa. Nessun sistema è un fine in se stesso, e è neces-sario insistere sul fatto che la globalizzazione, come qualsiasi altro siste-ma, deve essere al servizio della persona umana, della solidarietà e delbene comune” (Giovanni Paolo II, alla “Pontificia Accademia delleScienze Sociali”, 27.III.2001).

1) Globalizzazione e la universalità della fraternità del Regno diDio:

Già il Vaticano II ricorda che “l’umanità vive oggi un periodo nuovodella sua storia, caratterizzato da profondi e rapidi mutamenti...chehanno i loro riflessi anche nella vita religiosa” (GS 4). D’altra parte, leprime parole della LG sono chiaramente un messaggio universale pertutto il mondo globalizzato: in effetti, la Chiesa è presentata non solo“come un segno o sacramento della intima unione con Dio”, ma anche“della unità di tutto il genere umano” (LG 1). Si tratta di una formulaequivalente alla categoria biblica di Regno di Dio, e per questo ilVaticano II afferma che “la Chiesa a questo soltanto mira, che venga ilRegno di Dio” (GS 45).

Questa grande utopia della famiglia umana è presente nella tradi-zione biblica. In effetti, “la formulazione più perfetta di una umanitàuguale è quella di Paolo ai Galati: ‘non c’è più giudeo né greco, nonc’è più schiavo né libero, non c’è più uomo né donna’ –Le tre grandi


barriere della razza/religione (giudeo-greco), dell’economia e dei mezzidi produzione (schiavo-libero) e del genere (uomo-donna) scompaio-no”.25 In questo contesto, si comprende la missione e la diaconia dellachiesa, descritta da J. Ratzinger come “fratellanza cristiana (che) com-pie il dovere verso il tutto, soprattutto con la missione, l’agape e la sof-ferenza”.26

2) Globalizzazione e la responsabilità sensibile al dolore –o “prin-cipio di compassione”– in relazione con il nostro mondo:

Le tradizioni bibliche su Dio e le narrazioni neotestamentarie su Gesùconoscono una immagine ineludibile di responsabilità globale. Questouniversalismo è primariamente orientato all’universalismo della soffe-renza presente nel mondo, perché il primo sguardo di Gesù era per lasofferenza degli altri. A partire da questo contesto e da questa analisi,appare il “principio di compassione” come espressione della sensibilitàper il dolore, che non è un sentimentalismo o un culto reso al dolore: èbensì un’espressione di quell’amore intenso di Gesù quando parlavadella indivisibile unità dell’amore di Dio e del prossimo, sicché la pas-sione di Dio è “compassione” e “sofferenza-con”, come percezione eassunzione partecipata del dolore dell’altro (J.B. Metz).27

La prima enciclica di Benedetto XVI, Deus caritas est (25.XII.2005),evidenzia in questa chiave ecclesiale gli stessi elementi, in questi ter-mini: “la Chiesa è la famiglia di Dio nel mondo. In questa famiglianon deve esserci nessuno che soffra per mancanza del necessario. Alcontempo però la caritas-agape travalica le frontiere della Chiesa: laparabola del buon Samaritano rimane come criterio di misura, impo-ne l’universalità dell’amore che si volge verso il bisognoso incontrato‘per caso’ (cf. Lc 10,31), chiunque egli sia” (n° 25b), perché “il pro-gramma del buon Samaritano, il programma di Gesù, è un ‘cuore chevede’” (n° 31b).

25 J.L. Dicre, “L’utopia della famiglia umana nella tradizione biblica”: Concilium 5/2001, pp.115-125(125), e la precisa sintesi di A. Toniolo, “Unità della famiglia umana, compassionee solidarietà”: Credere oggi n° 83-96.

26 J. Ratzinger, La fraternità cristiana, pp. 94-105(94).

27 Cf. in questo senso, il più recente J.B. Metz, “Compassion als Weltprogramm desChristentums”, in Memoria passionis, Freiburg, 2006, pp. 166-172; ed anche in “Proposta diprogramma universale del cristianesimo nell’età della globalizzazione”, in R. Gibellini [Ed.],Prospettive teologiche per il XXI secolo, Brescia, 2003, pp. 389-402; cf. H. Haker, “‘Compassione’come programma mondiale del cristianesimo”: Concilium 4/2001, pp. 77-98.


Verso la “globalizzazione della solidarietà” (Pastores gregis, 63): “Questa globalizzazione abbisogna di redenzione...E’ quanto voglia-

mo fare subito: offrire un ‘principio di redenzione/ salvezza’ che generiun dinamismo capace di superare i mali della globalizzazione (redenzio-ne) e generare i beni (salvezza)”. Questo principio trova la sua chiavenella parola “solidarietà” che dice sostegno, vicinanza, difesa del debole,e per questo è “la tenerezza dei popoli”, secondo la bella espressione diP. Casaldáliga. “Globalizzare umanamente non significa che possano‘entrare tutti’ –che non sarebbe poca cosa–, ma pure ‘essere tutti’, ognu-no quello che è, con la gioia di sostenersi vicendevolmente”.28 In questocontesto si manifesta l’”opzione preferenziale per i poveri”, che secondoG. Gutiérrez è “la cosa più essenziale del contributo della vita dellaChiesa dell’America Latina e della teologia della liberazione, alla Chiesauniversale”.29

“L’opzione preferenziale per i poveri” è una formula divulgata dalla IIIConferenza Generale dell’Episcopato Latinoamericano di Puebla nel1979, e ripresa da Giovanni Paolo II nelle Encicliche Sollicitudo rei socia-lis del 1987, e Centesimuns annus del 1991: quest’ultima la esplicita così:“si tratta di una opzione che non vale solo per la povertà materiale, per-ché nella società moderna si trovano molte forme di povertà, non soloeconomica, ma anche culturale e religiosa. Nei paesi occidentali c’è lapovertà multiforme dei gruppi emarginati, degli anziani, degli ammalati;nei paesi in via di sviluppo si intravedono all’orizzonte crisi drammati-che, se non vengono prese in tempo misure coordinate a livello interna-zionale” (n° 57).

Non senza ragione, l’Esortazione postsinodale Pastores gregis (2003)mira alla solidarietà nella globalizzazione, quando stimola le riunionicontinentali dei vescovi, le quali “contribuiscono molto a promuoveretra le Conferenze episcopali delle diverse nazioni questa collaborazioneche, in questo tempo di ‘globalizzazione’, risulta tanto necessaria peraffrontare le sue sfide e avviare una vera e propria globalizzazione dellasolidarietà” (n° 63).

L’esperienza di questa nuova cattolicità della Chiesa come “globaliz-zazione della solidarietà”, si realizza in modo concreto nella partecipazio-

28 Cf. J. Sobrino, “Redenzione della globalizzazione. Le vittime”, Concilium 5/2001, pp. 135-147(137.145), con la citazione di Casaldáliga.

29 Cf. “Situazione e compiti della teologia della liberazione”, in Prospettive teologiche per il XXIsecolo, pp. 93-11(101s.), e “La koinonía eclesial”: Angelicum 81, (2004), pp. 851-866 (864-866: “Acordarse de los pobres”).


ne alla missione delle chiese locali e delle loro parrocchie e comunitànelle quali “anche se spesso piccole e povere o viventi nella dispersione,è presente Cristo per virtù del quale si raccoglie la Chiesa, una, santa, cat-tolica e apostolica” (LG 26). E’ questa la forza della dimensione universa-le della Chiesa: a partire dalla realtà delle chiese locali, si può sperimen-tare e proporre una nuova cattolicità in un mondo globalizzato come tes-timonianza e offerta della piena fraternità umana in Cristo.

Conclusione: da Babele a Pentecoste? La sfida della cattolicitàdella Chiesa –come comunione di chiese– tra la unità e la pluralità:

La Chiesa nell’ora della globalizzazione non realizza la sua vocazioneuniversale, se non serve da paradigma per l’unità della famiglia umananella precisa chiave della realtà teologica e ultima della quale è “sacra-mento, o segno e strumento della unione intima con Dio e della unità ditutto il genere umano” (LG 1). Di conseguenza, nel contesto della mon-dializzazione attuale e del “policentrismo culturale” (J.B. Metz), è neces-sario che appaia con chiarezza la sua “unità”, attorno a ciascuna chiesalocale unita a quella del vescovo di Roma che presiede alla “comunioneuniversale della carità, che è la Chiesa” (LG 13). Ma nello stesso tempo,bisogna che si manifesti con vigore –tanto più che attualmente è la piùdeficitaria– la pluralità della Chiesa Cattolica come cattolicità –vale a direcome universalità e globalità– della “comunione delle chiese” (LG 23; AG38), in cui ognuna di esse mette in risalto la specificità che ciascuna chie-sa di Dio pellegrina e “inculturata” rappresenta in un luogo e uno spazioconcreto di un paese, di una cultura, di un popolo...

In questo modo, la Chiesa può superare un duplice pericolo, quale èquello di vivere una universalità globalizzatrice sempre più monolitica, oquello di cadere in una situazione tanto radicalmente dispersa che portialla confusione di Babel. La Chiesa di Pentecoste, la Chiesa di GesùCristo, narra e attesta il medesimo Vangelo di Cristo nella diversità delleculture, e per questo ha la straordinaria vocazione di essere paradigma difraternità universale (LG 1) Per questo, si può concludere con M.P.Gallagher augurandosi speranzosamente: “La globalizzazione, è unanuova versione di Babele, un universalismo radicato nel potere che pro-duce solo frammentazione? O si può trattare di una eco di Pentecoste“che porta insieme unità e diversità, e produce amore e libertà?”.30

30 “Le dimensioni culturali della globalizzazione”: La Civiltà cattolica 3.673, 2003/III, 58.


Nota bibliografia su globalizzazione e Chiesa: R. Gibellini [Ed.], Prospettive teologiche per il XXI secolo, Brescia, 2003 (in particolare: J.Motlmann, J.B. Metz, R. Schreiter...), i numeri monografici, K.-J. Kuschel/D. Mieth [Edd.], “Allaricerca di valori universali”: Concilium 4/2001 con F. Schlüsser Fiorenza, H. Küng...; J. Sobrino/F.Wilfred [Edd.], “La globalizzazione e le sue vittime”: Concilium 5/2001, con L. de Sebastián, G.Gutiérrez, M. Amalados, J.I. González Faus...; D. Mieth/M. Vidal [Edd.], “Fuori del mercato nonc’è salvezza?”: Concilium 2/1997, con G. Baum, F. Hourtat, E. Dussel...; “Globalizzazione e chie-sa”: Credere oggi n°139, 2004, con A. Toniolo, C. Molari..., con la documentazione e la bibliogra-fia incluse; R.J. Schreiter, The New Catholicity. Theology between the Global and the Local, NewYork, 1997; [Ed.], Mission in the Third Millennium, New York, 2001; P. Hünermann [Ed.], Das II.Vatikanum. Christliche Glaube im Horizont globaler Modernisierung, Paderborn, 1998, con F.-X.Kaufmann, G. Ruggieri, K. Gabriel, H. Hoping, G. Alberigo, J. Komonchak...; J.B. Metz, “Unitàe pluralità. Problemi e prospettive dell’inculturazione”, e P. Rottländer, “Un unico mondo.Possibilità o pericolo per la Chiesa mondiale?”: Concilium 4/1989, pp. 102-113 e pp. 137-150;Cl. Sedmak, Lokale Theologien und globale Kirche, Freiburg 2000; J. Werbick, “Globalisierung:Kirche und Kirchen”: LThK3 11 (2001) 111-113; Th. Ruckstuhl, “Ecclesia universalis”. Das sakra-mentale Univesalitätsverständnis als hermeneutischer Schlüssel für die Kirche in der Moderne,Frankfurt 2003, dove la comprensione sacramentale della universalità si visualizza in tre forme:la Chiesa come organizzazione che offre “servizi religiosi” (cf. in questo senso M. Kehl, Dove vala Chiesa?; come “società di contrasto” (concetto emergente a partire dal 1980, negli USA come“Counter-Community” o “Community of Character”, e in Germania come “Kontrastgesellschaft”, cf.G. Lohfink, La Chiesa che Gesù voleva: “La Chiesa come società di contrasto” e M. Kehl: LThK 6:332s.), e come società in forma di grande “rete” che crea relazione, ma senza coartare la libertà(cf. in questo senso, M. Hochschild, “Wo liegt die Zukunft der Kirche? Vom Milieu zumNetzwerk”: Antonianum n. 74, 1999, pp. 687-724; una raccolta rivista dei suoi scritti sulla globa-lizzazione con una sintesi, appare nel più recente J.B. Metz, Memoria passionis. Ein provozieren-des Gedächtnis in pluralistischer Gesellschaft, Freiburg, 2006, pp. 158-211 (“Im Zeitalter des‘Globalisierung’”).

Invocazione conclusiva: concludiamo con una invocazione trattadalla più antica preghiera per la Chiesa, che si conosca: quella dellaDidachè: “Ricordati Signore della tua Chiesa, liberala da ogni male, ren-dila perfetta nel tuo amore, e santificata raccoglila dai quattro venti neltuo regno che ad essa preparasti!” AMEN!+++


This paper examines the evolution of the Church’s mission in history and how itcan address a globalised world.The triple theological dimension of the Church’s mission (of “purification” and

“liberation”, of “elevation” and “maturity”, of “perfection” and “fullness”) of LumenGentium introduces the theme in a rather austere way. In Gaudium et Spes the mis-sion becomes a “cordial dialogue with the world”. According to this PastoralConstitution, the world has its own autonomy, “created things and societies them-selves enjoy their own laws and values which must be gradually deciphered, put touse, and regulated by men”, in conformity with the will of the Creator.

The Counciliar Decree Ad Gentes defines the whole Church’s mission as “missio-nary”, outlining a fully theological and Christological mission. Paul VI’s Apostolicexhortation Evangelii Nuntiandi has a great recoil on the post-council Church,becau-se of its new concept of evangelization. The Apostolic exhortations of the Jubilee pro-pose a renewed image of the Catholic Church, present and active worldwide.

In this course, that involves numerous Church’s magisterial documents, a com-prehensiveness of the Church’s mission in the world emerges progressively. It over-comes its possible polarizations among Gospel proclamation, propagation of theChurch, social action, engagement of liberation.

El documento reflexiona sobre la evolución de la misión de la Iglesia en la his-toria y sobre cómo esta fuerza hace propuestas en un mundo globalizado. Latriple dimensión teológica de la misión de la Iglesia (de “purificación”, “libe-

ración” y “elevación”; de “madurez”, “perfección” y “plenitud”) contenida en laLumen Gentium presenta el tema de la misión de la Iglesia de un modo más bienaustero. En la Gaudium et Spes la misión resulta “un cordial diálogo con el mundo”.Según esta constitución pastoral, el mundo obtiene autonomía, las “cosas son cre-adas, y la misma sociedad tiene leyes y valores propios que el hombre tiene quedescubrir gradualmente, usar y ordenar”, de acuerdo con la voluntad del Señor.

El decreto conciliar Ad Gentes define el conjunto de la misión de la Iglesia como“misionaria”, delineando de este modo una misión totalmente teológico-cristológica.Una gran repercusión eclesiológica sobre la Iglesia postconciliar la ha tenido laExortación Apostólica Evangeli Nuntiandi de Pablo VI, ofreciendo un nuevo conceptode evangelización. Las Exortaciones Apostólicas en ocasión del Jubileo proponen unarenovada imagen de la Iglesia católica, presente y pelegrina en todos los Continentes.


En este recorrido, que implica numerosos documentos del magisterio de laIglesia, emerge progresivamente un concepto integral de la misión y diaconía dela Iglesia en el mundo, que supera las posibles polarizaciones entre proclamacióndel Evangelio, implantación y propagación de la Iglesia, acción social, empeño deliberación.


Special Session on Human RightsInternational Protection and Promotionof Human Rights - Challenges for theUnited Nations Human Rights Council:Jurist Catholic Perspective

Eugeni Gay MontalvoMagistrate of the Spanish Constitutional Court and President of theInternational Secretariat of Catholic Jurists

La presentación en Roma del Decreto de aprobación, por parte de laSanta Sede, de los reformados Estatutos de Pax Romana, para aco-modarlos al actual Código Canónico en la Solemne Ceremonia

presidida por Mons. Josef Clemens, Secretario del Pontificio Consejopara los Laicos, ha supuesto la renovación de una verdadera comuniónde Pax Romana con la Santa Sede y la adecuación de nuestroMovimiento a las exigencias de los tiempos de manera que, en la largay rica tradición del derecho canónico, que tanta influencia ha tenido enla cristiandad y en los ordenamientos de los distintos Estados a lo largode los siglos, ha armonizado de nuevo nuestras normas con las delvigente Código.

Tuvimos ocasión de escuchar en ese Solemne Acto las calurosas pala-bras de Mons. Clemens y el mensaje que en la noche anterior le transmi-tió para nosotros el Santo Padre, con quien, según nos dijo, tuvo unacena privada. Y pudimos, por nuestra parte, corresponder agradecidospara reiterar nuestro compromiso con los nuevos retos que tiene plante-ados la Iglesia en nuestros días y, al renovar el empeño evangelizador queimpulsa hoy a los laicos, significamos la figura de nuestro añoradoPresidente, Patricio Rodé, en quien encontramos una autentica y ejem-plar manifestación de lo que debe ser.

La ocasión que se nos brindaba no podía obviar la necesidad de la pre-sencia de los juristas y por eso el Secretariado Internacional de JuristasCatólicos –Pax Romana– MIJC, organizó una sesión especial dedicada alos Derechos Humanos, expresión de un sentimiento largamente anhela-


do por la Humanidad, que se encarna hoy en la defensa de la dignidadde la persona.

Las distintas ponencias e intervenciones que a continuación se reco-gen son fruto de la reflexión de quienes fueron sus ponentes y en ellas sepone de manifiesto la necesidad de adecuar el Derecho a las exigenciasde ese sentimiento o conciencia jurídica internacional que propugnó endiciembre de 1948 la promulgación de la Declaración Universal deDerechos Humanos, de Naciones Unidas, fuente de una serie de textosjurídicos que han ido transformando la propia realidad jurídica y socialde la Comunidad Internacional, así como de las propias realidades jurí-dicas de los diversos estados modernos, cada día más interrelacionados,y por ende, más necesitados de la Solidaridad.

Los juristas de Pax Romana estamos seriamente comprometidos enpropagar, como todos los cristianos, el mensaje evangélico de Jesús, perono cabe duda que en la construcción permanente del Reino, nuestrocompromiso es trabajar por una transformación de las estructuras jurídi-cas para que se fundamenten en la dignidad de la persona, es decir, ladignidad de todos y cada uno de nosotros. Y mediante ella el reconoci-miento de la diversidad, característica del género humano, que exige dela solidaridad o, para ser más precisos, de la Caridad, donde la solidari-dad se transforma en Amor.

Sin duda, en el transcurso de los tiempos el Derecho ha ido evolucio-nando hacia contenidos más respetuosos con la libertad, la igualdad y lasolidaridad como principios necesarios, en igual medida, para poder afir-mar y proteger la dignidad de cada cual. Sin embargo el derecho comoherramienta jurídica, únicamente debe responder a la necesidad de con-seguir un desarrollo armónico de la convivencia humana en paz; en defi-nitiva, en establecer las reglas de juego por las que deben discurrir lasrelaciones humanas tanto a nivel individual como a nivel colectivo ensus más variados aspectos, hasta que el reconocimiento y la protecciónde la dignidad humana se hagan plenamente efectivos para todas las per-sonas y, así, la justicia deje de ser una aspiración para convertirse en unarealidad. Más todo ello puede parecernos utópico y como desgraciada-mente el empeño para hacer realidad las utopías no ha resultado precisa-mente halagüeño para la humanidad, se hace preciso ser muy prudentesfrente a quienes dogmáticamente las sostienen como ideario políticopara hacerlas realidad aquí y ahora.

Nosotros debemos ser conscientes que ese ideal es nuestra esperanza yque la obra del hombre y de la mujer en la Tierra no es otra que la de sersolidarios con aquellas generaciones de las que somos herederos y de


cuya historia estamos obligados a extraer sabias consecuencias, así comode aquellas generaciones que están por venir; por lo que la aventura delgénero humano no es otra que la de la propia solidaridad de todas lasgeneraciones en el empeño por consolidar la dignidad de cada cual.Nadie es señor de la Historia, ni nadie mayor que su Maestro.

This Special Session on Human Rights represents the expression of a strong fee-ling, widely shared by the whole humanity: the defence of human dignity.Catholic jurists perceive that law cannot be a static body of rules but must

adapt itself to change, changed requirements and present needs. In particular, thecommitment taken by Pax Romana jurists is to work for a transformation of legalstructures, so that they can be based on respect of everyone’s dignity, acknowledge-ment of the humankind’s diversity, on solidarity and, therefore, on charity.

The task of law as a legal instrument consists in achieving a harmonic and peace-ful cohabitation, in which living within the law implies the acknowledgement ofhuman dignity and the fulfillment of a concrete and enforced justice. The aspirationis to create an intergenerational solidarity, towards past generations, whom man is

the heir of, and towards the future ones.

La Sessione Speciale dedicata ai Diritti Umani rappresenta l’espressione di un fortesentimento, largamente condiviso dall’umanità: la difesa della dignità dell’uo-mo. Tra le fila dei giuristi cattolici si avverte la necessità di conformare il diritto

ai cambiamenti ed alle esigenze attuali. In particolare, l’impegno che hanno assuntogli esperti di diritto di Pax Romana è quello di lavorare in favore di una trasformazio-ne delle strutture giuridiche affinché si basino sul rispetto della dignità di ogni perso-na, sul riconoscimento della diversità del genere umano, sulla solidarietà e, quindi,sulla carità.

Il compito del diritto in quanto strumento giuridico consiste nel raggiungere unaconvivenza umana armonica e pacifica, in cui il rispetto per le regole comporti il rico-noscimento della dignità umana e la realizzazione di una giustizia concreta e appli-cata. L’aspirazione è quella di creare una solidarietà intergenerazionale, nei confron-ti delle generazioni passate, di cui l’uomo è erede, e di quelle future.


Introduction of the Special session onHuman Rights

Jean-Mathias GoerensAncien président de l’ALUC, Luxembourg

Introduire le sujet des Droits de l’Homme en quelques lignes n’estévidemment pas chose facile.Force est de se limiter à des références générales tout en essayant

d’en déduire quelques incitations se rapportant peut-être plus spécia-lement à une approche possible par une réunion telle que la nôtre.

Vous ne m’en voudrez pas, introduction oblige, de faire le rappeldes principaux textes de droit positif qui furent adoptés depuis plus dedeux cents ans dans différentes parties du globe :

Il y a les deux textes les plus anciens adoptés dans les grands con-textes historiques de l’Indépendance des Etats Unis et de la RévolutionFrançaise, la Déclaration américaine 1776 et la Déclaration des droits del’homme et du citoyen 1789.

A l’issue de la tourmente de la 2e guerre mondiale il y eut, dans lecadre des Nations Unies, la Déclaration universelle des Droits de l’Hommeissue de plume de René Cassin, futur Prix Nobel de la Paix.

Plus près de nous, la Convention européenne de sauvegarde des droits del’Homme du Conseil de l’Europe, la Charte des droits de l’Union Européennearrêtée au traité de Nice et qui attend toujours d’obtenir force de loi etle traité instituant la Commission africaine des Droits de l’Homme et desPeuples qui, comme celui instituant la Cour Internationale de Justice,n’évoque pas seulement les droits de l’Homme, mais aussi ceux desPeuples, –l’Histoire lui en fournit une légitimation certaine.

La matière des droits de l’Homme, souvent sans être spécialementnommée, figure par ailleurs dans des chapitres spéciaux de nombreu-ses Constitutions nationales.

De la réflexion philosophique est issue à chaque fois la détermina-tion du contenu des Droits qui fut adopté au niveau politique ; la for-mulation propre à leur fournir un énoncé juridiquement applicable aété l’œuvre des juristes.


Le contenu de la plupart de ces textes est sensiblement le même, enco-re qu’il y ait une évolution vers ce qu’il est convenu d’appeler les droitsde 2e et de 3e génération.

Reconnaître, de la part du Pouvoir, des droits fondamentaux, tels queceux que nous appelons Droits de l’Homme peut historiquement êtreconsidéré comme un pas énorme : en dotant le citoyen de droits fonda-mentaux énoncés dans un texte normatif de haut rang, le Pouvoir s’en-gage soi-même à reconnaître et à respecter ceux-ci: Patere legem quamfecisti!

L’évolution s’est donc faite vers un ‘droit à l’Etat de droit’, idée com-prise dans l’article 28 de la Déclaration universelle des Droits de l’Hommequi porte que “toute personne a droit à ce que règne, sur le plan social etsur le plan international, un ordre tel que les droits et libertés énoncésdans la présente Déclaration puissent y trouver plein effet”.

Les Droits de l’Homme impliquent bien sûr, comme toute règle dedroit, des sanctions : Le philosophe aura dit que la justice sans la forceest impuissante et que la force sans la justice est tyrannique. L’effectivitéde la mise en œuvre des droits ainsi protégés par les textes qui les énon-cent doit être garantie par des possibilités procédurales permettant aucitoyen se sentant victime d’une violation de ses droits de réclamer laconstatation et la réparation du tort et, le cas échéant son indemnisation.

De manière concrète, il convient, par exemple, de relever que laConvention européenne est directement applicable et qu’elle peut, endehors de tout recours à la Cour de Strasbourg, être invoquée devanttoute juridiction des Etats signataires (cette démarche constituant d’ai-lleurs une condition de recevabilité du recours devant la Cour des Droitsde l’Homme).

Il faut faire la part des choses et –les hommes n’étant, malheureuse-ment, pas ce qu’ils devraient être– constater qu’il y a un besoin de la règlede droit contraignante et protectrice, la liberté en elle même n’étant pastout. La loi doit protéger l’un contre des excès que pourrait engendrer laliberté de l’autre dont la liberté cesse là où commencent les droits du pro-chain.

Dans la recherche des orientations que devraient prendre les droits etlibertés visées, les excès ne furent ni ne sont pas exclus : Mme Roland, enmontant à l’échafaud pendant les années de la Terreur, ne s’écria-t-ellepas : “Liberté, que de crimes commet-on en ton nom!”.


Et j’ai trouvé, sans pouvoir en fournir la référence, cette sentence deLamennais –de laquelle s’accommoderait bien St. Yves, patron des juris-tes: “Entre le riche et le pauvre, c’est la liberté qui opprime et la loi quiprotège”.

L’Etat s’en trouve donc dans son action et dans la liberté de l’exercicede ses fonctions de gouvernance limité par l’existence et la reconnaissan-ce d’un ensemble de droits reconnus aux citoyens et qui ne sauraientsubir d’entraves. C’est, pour l’essentiel, ce qui caractérise l’Etat de droitqui, par le biais des conventions et institutions internationales devraitpouvoir s’installer universellement au profit non seulement des person-nes mais aussi des peuples.

Et dans ce contexte, je cite le Juge Ranjeva, vice-président de la Courinternationale de Justice de La Haye disant que la CIJ est, elle aussi, deve-nue une juridiction des droits de l’Homme ‘sans le dire’, par le fait que,dans sa jurisprudence, elle se réfère expressément aux droits fondamen-taux tels qu’énoncés dans la Déclaration Universelle des Droits de l’Hommeet de la violation desquels elle conclut au comportement fautif d’un Etat(cf. note ci dessous).

Il est admis que les Droits de l’Homme , tels que définis par les diffé-rents textes ont une portée universelle ce qui, au-delà de toutes diversi-tés de culture, devrait en garantir une acceptation générale. Nous n’ensommes pas là, il s’en faudrait de beaucoup. Pax Romana serait une tri-bune avec vocation à aborder le sujet et à en discuter des détails.

Mais ne faut-il pas aussi parler des mentalités ? Mentalités et états d’es-prit qui, peut être surtout dans les pays d’Occident, vont trop souvent ensens unique : La revendication sans le sens de la contrepartie, l’affirma-tion par chacun de ses droits sans prise de conscience de ses devoirs.

Mais dire ‘j’ai le droit’ implique de réaliser que ‘j’ai le devoir’. Il y a, àcôté des droits fondamentaux, des devoirs fondamentaux qui y sont con-nexes et qui en sont inséparables. Réclamer un droit pour soi devraitimpliquer le respect de ce même droit pour autrui, pour ‘son prochain’,comme nous disent les Textes. Les droits engendrent des devoirs. Il y aentre droits et devoirs une relation de celles que le juriste dit synallagma-tiques, c’est à dire constituées de prétentions et d’obligations réciproquesdécoulant les unes des autres et se légitimant mutuellement.

Il y a aussi et par ailleurs lieu d’exiger de qui réclame le respect de sesdroits une attitude de loyauté vis-à-vis de l’autre et, aussi, vis-à-vis del’autorité légitime.


Ma génération, je suis de ‘47 comme le MIIC, a grandi sous des men-talités de devoirs et d’interdits.

Ma jeunesse a connu les années de Mai ‘68 où il était “interdit d’inter-dire”.

Simultanément est apparue la mouvance de la théologie de la libéra-tion qui a revendiqué des droits et la possibilité de mise en œuvre de cesdroits, jusque-là ‘théoriques’, au profit des plus démunis, personnes etEtats confondus. Des initiatives telles que celles du commerce équitable’et des micro-crédits vont en ce même sens.

Depuis lors et de nos jours, les aspirations vont vers les droits de laNature, assortis des devoirs concernant le développement durable,devoirs envers cette nature et envers les générations futures.

Il y a donc, quant à tous ces droits (et devoirs !) matière à réflexion età action. Le MIIC en pourrait être une tribune de choix.

Je conclurai par un proverbe d’optimisme que nous a rapporté lebâtonnier Mario Stasi de Paris, lors d’un récent congrès sur “Justice etDroits de l’Homme”*, proverbe africain que je cite avec d’autant plus deplaisir qu’une amie africaine préside à notre colloque et que ce seral’Afrique qui accueillira la prochaine Conférence mondiale du MIIC:

“Marche, l’horizon est toujours plus loin, mais il n’est pas d’exempleque la nuit ne se change en aurore”.

“Justice et Droits de l’Homme”, congrès de l’Institut International deDroit d’Expression et d’Inspiration Françaises, IDEF, Paris 2003 qui a ins-piré la présente communication. Actes du Congrès disponibles sur le sitewww.institut-idef.org

This paper begins by offering a brief excursus of the main documents adop-ted, during the history, to recognize human rights: from the AmericanDeclaration of 1776 to the Declaration of the Rights of Man and of the Citizen

of 1789, from the Universal Declaration of Human Rights of 1948 to the EuropeanConvention on Human Rights and Fundamental Freedoms of 1950. The two Treatiesestablishing the African Commission on Human and Peoples’ Rights and theInternational Court of Justice, as well as numerous national Constitutions, are alsoimportant.


In the content of these texts we can note, although they always deal with fun-damental rights, an evolution toward the second and third-generation humanrights, toward that structure of the State defined “Rule of Law” according to whichno one is above the law.

The effectiveness of human rights law is guaranteed by sanctions provided forlawbreakers. At the same time, the legislator must guarantee that individual liber-ties do not trample on other people’s rights. The paper continues by stating thatevery right implicates a duty: asking for a right to be recognised means in fact thateverybody must respect it.

The paper concludes by mentioning the rights to nature, from which dutiestowards next generations spring.

L’intervento si apre con un excursus dei principali documenti adottati, nel corsodella storia, a riconoscimento dei diritti dell’uomo: dalla Dichiarazione Americanadel 1776 alla Dichiarazione dei Diritti dell’Uomo e del Cittadino del 1789, dalla

Dichiarazione Universale dei Diritti dell’Uomo del 1948 alla Convenzione europea per lasalvaguardia dei diritti dell’uomo e delle libertà fondamentali del 1950. Importanti sonoanche i due trattati istitutivi della Commissione Africana dei diritti dell’uomo e deipopoli e della Corte Internazionale di Giustizia, così come numerose Costituzioninazionali.

Nel contenuto di questi testi, sebbene si tratti sempre di diritti fondamentali, sinota un’evoluzione verso i diritti di 2ª e di 3ª generazione, verso quella forma di statodefinita “Stato di Diritto” secondo la quale nessuno è al di sopra della legge.

L’efficacia delle norme in materia di diritti umani è garantita attraverso sanzionipreviste per i trasgressori. Allo stesso tempo, il legislatore deve garantire che le liber-tà del singolo non prevarichino i diritti altrui. L’intervento continua affermando cheogni diritto implica un dovere: chiedere il riconoscimento di un diritto infatti signifi-ca che questo debba essere rispettato da tutti.

In conclusione, vengono menzionati i diritti della natura, da cui scaturisconodoveri nei confronti delle generazioni future.


El documento se abre con un excursus de los principales documentos adoptados,en el curso de la historia, para el reconocimiento de los derechos del hombre:de la Declaración Americana de 1776 a la Declaración de los Derechos del

Hombre y del Ciudadano de 1789; de la Declaración Universal de los Derechos delHombre de 1948 a la Convención europea para salvaguardar los derechos del hombre yde las libertades fundamentales de 1950. También son importantes los dos tratadosinstitutivos de la Comisión Africana de los derechos del hombre y de los pueblos yde la Corte General de Justicia, así como numerosas Constituciones nacionales.

En el contenido de estos textos, si bien tratan siempre de derechos fundamenta-les, se nota una evolución hacia los derechos de 2ª y 3ª generación, hacia aquellaforma de estado definida como “Estado de Derecho” según el cual nadie está porencima de la ley. La eficacia de las normas en materia de derechos humanos estágarantizada a través de sanciones previstas por los transgresores. Al mismo tiempo,el legislador debe garantizar que la libertad del individuo no transgreda los derechosde los otros. El documento continúa afirmando que cada derecho implica un deber:pedir el reconocimiento de un derecho, en efecto, significa que este debe ser respe-tado por todos. En conclusión, vienen mencionados los derechos de la naturaleza, delos que surgen deberes para con las generaciones futuras.


The Holy See: a face of another globalization.The work for human rights

Fortunatus NwachukwuDesk Officer for human rights at the Second Section of the Secretariat of State of the Vatican

Ihave been asked to speak on the theme, “The Holy See: A Face ofAnother Globalization. The Work for Human Rights”. I will begin withthree scenarios that reflect the reality of globalization. I will not dwell

on the concept of globalization as such, but on its relationship with theHoly See and the activities of the Holy See in the field of human rights.Finally, I will try to situate these activities within the wider context of theMission of the Church, whose core is founded on the concept of charity–of Trinitarian love.

Globalization: Drum Beats

Some twenty years ago, an Italian friend of mine, from Rome, boas-ted that Chinese restaurants and American fast food chains, likeMcDonalds, would never find their footing in Italy. Italians, he argued,love their own cuisine and are renowned champions in Mediterraneanculinary arts. I could not doubt him. Indeed, according to an Africanproverb, one does not abandon the dance of the masquerade in order towatch a child’s play. However, recently, my friend and I passed by aMcDonald’s centre in Rome which was crowded not only by tourists,but also by Italian boys and girls. He had to admit, with much disap-pointment, that his prediction had been wrong. Most Italian cities, likeRome, have become hosts to many of the restaurants and food chainsmy friend disparaged, and many of them count Italians among theirloyal clients….

In 1995 in Accra, Ghana, a young priest commenting on the biblicaltext of Genesis 2,24 (“Therefore a man leaves his father and his motherand cleaves to his wife, and they become one flesh”) during a marriage


ceremony, emphasized that marriage is a union between a man and awoman. After the Church event, one of the community leaders pulledhim aside and told him that the point was superfluous. He said: “Noone in Africa questioned that fact of marriage –only Westerners do.” Yet,today, in less than twenty years, the reality has so changed that thesame community leader might not make a similar assertion with thesame ease….

A few days ago, I read about the Spanish coast guards bringing asho-re some illegal immigrants and preparing themselves for the arrival ofmany more. The news recalled the annual tragicomic drama that playsitself out in the Mediterranean sea as young people from the southernhemisphere head for the northern Mediterranean coasts in search ofbetter prospects they have seen and heard about on the television. Theyare often so desperate that they are ready to brave any danger and thre-at in what they consider a fight for survival. And some do end up invery tragic ways. In the north, the dramatic effort to stop the apparentlyunstoppable flow of these migrants often assumes comical proportions.The migrants are needed to cover particular shortfalls in the local work-force, yet their presence and their difference are viewed as disturbingthe harmony the society has been accustomed to. They are needed andyet unwanted, an ambivalence that echoes the enigmatic strides in thedance of a soothsayer.

These are only a few examples of the rapidly changing realities andbehavioural patterns of our world and societies. We have been accus-tomed to hearing scientists conceive of the world in terms of its largedimensions and distinctions, as produced by the original Big Bang.Today we are witnessing a new “Big Bang” that has provoked a virtualimplosion of our universe, breaking down its large dimensions anddistances, challenging commonly accepted distinctions and shrinkingour world into a global village, or more accurately, into a globalfamily.

A central factor responsible for this new reality is the revolution ofthe information and communications technologies (ICTs), wherebyinformation reaches the various parts of the planet at the speed of light,sound and waves, overcoming the barriers of space and time. Anotherelement is the rapid advancements in transportation systems, whichfacilitate the movement of persons. Equally important is the collapse ofthe Berlin Wall, in 1989, and of the political and socio-economic blocsit represented. That event heralded the elimination of the oppositionbetween the first and second worlds. It also led to the mobilization of


the immense human, political and economic energy, which had pre-viously been frozen by the division of the world into opposing blocs.1

Globalization as “Togetherness”

The shrinking of our world and of space and time has had dramatic con-sequences. Previously particular and geographically circumscribed realitiesare mutating into global matters which quickly reincarnate into new localspheres worldwide. This is globalization, an embrace of the universal orglobal and the particular or local in all spheres of life.2 People are adop-ting new concepts and patterns of living not only from conviction, but alsofrom sheer curiosity and fashion. No society or culture is spared. All arechallenged. On the negative side, migration tends to grow out of controland become breeding ground for human traffickers and smugglers.Facilitated movement and communication are exploited by networks ofcrime and terror. On the positive side, hiding places for criminals are withe-ring away and international solidarity is improving. One need only thinkof the expression of international solidarity in distressful situations like thegreat tsunami of 2004 in Southeast Asia. In fact, the speed and volume ofworldwide response evoked by the tsunami disaster dwarfed anything thathas been known of international magnanimity. Neither the generous reac-tion to the Ethiopian famine some years earlier nor the response to theSARS outbreak soon after the tsunami comes close in comparison. Rightlyhas Pope Benedict XVI observed that although the “togetherness” createdby globalization “at times gives rise to misunderstandings and tensions, yetour ability to know almost instantly about the needs of others challengesus to share their situation and their difficulties”.3

I leave to others the task of elucidating the full significance of the phe-nomenon of globalization, its many facets, challenges, dangers and pros-pects. Literature on the theme is abundant,4 since the phenomenon is still

1 Cf. Giampaolo Crepaldi, Globalizzazione. Una prospettiva cristiana, Edizioni Cantagalli,Siena, 2006, p. 11.

2 Compare the description of globalization as “una razionalità ‘compositiva’, ‘comprensiva’ esintetica, capace di includere diversificando e di diversificare includendo; di articolare mantenen-do I legami e di legare permettendo le articolazioni; di dare regole che non eliminino l’assunzionedi responsabilità e di promuovere responsabilità in un contesto regolato”. Giampolo Crepaldi,Globalizzazione. Una prospettiva cristiana, op. cit., p. 104.

3 Benedict XVI, Encyclical Letter Deus Caritas Est, 25 December 2005, p. 30.

4 A single search on the web (19 May 2007) turned up 26,600,000 entries under the word“globalization”.


“work in progress” and attracts the curiosity and fantasy that are com-monly associated with anything novel.5 In the words of Pope John PaulII, it is “a new phenomenon, which needs to be known and evaluated bycareful and precise analysis, because it is strikingly ambivalent”.6 Suchambivalence and the difficulty in reaching a precise understanding of thephenomenon make it both fascinating and frightening, and provoke dif-fidence among peoples. In effect, rich nations, concerned about being“invaded” by migrants from poorer countries, orchestrate policies aimedat blocking such a threat, while poor nations fearful of their economiesbeing asphyxiated by those of the rich countries, build alliances to blockthe envisaged “aggression”. At times reactions born of such fear are ludi-crous. For example, one might well ask: To what extent is a Chinese pre-sence in Africa better for the fragile economies of that continent than thetraditional presence of Western countries? Or, what is the sense in buil-ding real or virtual walls in the sea or in the desert, in the hope of arres-ting the migration of hungry and desperate persons? What are the chan-ces of woman persuasively denying her pregnancy by simply placing herhands over her stomach? The fact is this. As attention is focused on thenegative consequences of the new phenomenon, mutual suspicion growsnot only in bilateral relations but also in the international intergovern-mental arena.7 The need then arises for a party whose intervention isdevoid of the same political, social and economic self-interests of the

5 It has been noted that the subject of globalization was explicitly treated for the first timeby an official document of the Church in the Encyclical Centesimus annus (1991), para-graphs 27 and especially 58, although in the earlier social Encyclical Sollicitudo rei socialis,Pope John Paul II had reflected at length on the phenomenon, without adopting the word“globalization”. Cfr. Giampaolo Crepaldi, Globalizzazione. Una prospettiva cristiana, op.cit., pp. 9-11.

6 “E’ un fenomeno nuovo, che occorre conoscere e valutare con una indagine attenta e puntuale, poi-ché si presenta con una spiccata caratteristica di ambivalenza”, John Paul II, Discorsoall’Udienza ai dirigenti di sindacati e di lavoratori di grandi società, 2 maggio 2000, n. 3.

7 A typically negative analysis is that given by S. George, co-director of TransnationalInstitute, Amsterdam, during a seminar entitled Povertà, esclusione e conflitti sociali: minac-ce attuali alla pace. S. George argues that the current globalization: 1) transfers wealth fromthe poor to the rich; 2) transfers sovereignty from democratic States to non democraticinternational organizations; 3) generates more losers than winners and has no plan for thewinners. Cf. Sebastiano Mosso, “Globalizzazione, una sfida per la pace: solidarietà o esclu-sione?”: La Civiltà Cattolica 1999, pp. 558-570, 560. The article of S. Mosso summarizes theacts of a Seminar organized at Milan on 29-31 October 1998 by the International Institute“Jacques Maritain”, in collaboration with the Fondazione Carialo and the Fondazione MondoUnito (Vatican City) on the theme of the article.


other States and players; a party that is capable of creating commongrounds. This is the habitual locus of the diplomacy of the Holy See.

The Holy See as a Face of Another Globalization.

In dealing with globalization, the Holy See is on familiar grounds. Thereality it represents, the Catholic Church, is in a certain sense a prototypeof the new phenomenon. By its name, its universal demographic, geogra-phical, doctrinal and cultural outreach, the Catholic Church bears someauthentic seeds of the global “togetherness” entailed by globalization. Thebreaking down of separating and discriminatory walls is not foreign to itsvocabulary, as the following words of St Paul remind us (Eph. 2,14-16):

For he (Jesus Christ) is our peace, who has made us both one, and hasbroken down the dividing wall of hostility, … that he might create inhimself one new man in place of the two, so making peace, and mightreconcile us both to God in one body through the cross, thereby brin-ging the hostility to an end.

It is not surprising, therefore, that official Catholic documents havetended to look at globalization from the point of view of the opportunityit provides for the Church’s mission of charity. This is the face of globa-lization which the Holy See and the Catholic Church seek to incarnate,the face of hope and opportunity. I have already referred to PopeBenedict’s observation that our ability to know almost instantly aboutthe needs of others challenges us to share their situation and their diffi-culties. The same point is made by the Second Vatican Council in theDecree on the Apostolate of the Laity Apostolicam Actuositatem (no. 8):

Mercy to the poor and the sick, and charitable works and works ofmutual aid for the alleviation of all kinds of human needs, are held inspecial honour in the Church. Today these activities and works of cha-rity have become much more urgent and worldwide, now that meansof communication are more rapid, distance between men has beenmore or less conquered, people in every part of the globe have beco-me members of a single family. Charitable action today can andshould reach all men and all needs.8

8 Decree on the Apostolate of the Laity Apostolicam Actuositatem, 18 November 1965, no. 8.


One area where the needs of all peoples are addressed is in the con-text of human rights. In fact, a core element in the Mission of theChurch, which the diplomacy of the Holy See promotes, is the missionof charity. Such a mission is naturally expressed in our globalized worldthrough the notion of human rights as rooted in the dignity that belongsto each human being as creatures made in the image and likeness ofGod.

Human Rights in a Globalized World

Human rights have come to occupy a central place in contempo-rary reflections, debates and policies. They have even been considereda possible point of departure in writing the history of these last centu-ries, a history “that has gradually proposed placing the human personand his rights at the centre of reflections and actions in the juridical,political, cultural and religious orders; a tendency that is easily evi-dent within individual States, in the Community of Nations, as wellas in the more specific domain of religions and their orientation–often reciprocal inclination– towards dialogue and mutual unders-tanding”.9

Such a view finds an actualization in the effort to classify humanrights according to three “generations”. While the “first generation” isconceived to include the civil and political rights that arose followingthe revolutions of the 18th century, the “second generation” is appliedto the economic, social and cultural rights that respond to the socialquestions of the 19th century. The rights of these two generations referto the human person in his or her individuality, dignity and liberties.The “third generation” rights (peace, development, ecology), whichare still under discussion, refer to the individual in his or her qualityas a member of the global human family and their realization gene-rally implies global political initiatives and action.10

Such classifications are certainly useful, but the concept of humanrights goes beyond them. Some trace the origin of the concept from thetheories of natural law as contained especially in the studies of

9 Vincenzo Buonomo, “La chiesa promotrice della cultura dei diritti umani” in: Seminarium,n. 3, 2006, pp. 553-596, 553-554.

10 For a more elaborate presentation of, and additional bibliography on, this classification, cf.Paolo Conversi, La “capacità” della società civile di promuovere uno sviluppo umano sostenibile.Unpublished doctoral thesis, Rome, Pontifical Gregorian University, 2003, pp. 91-99.


Sophocles, Aristotle, the Stoics and Thomas Aquinas.11 Others commen-ce with the 287 decisions of the Hammurabi Code (about 1700 B.C. inBabylon) concerning issues such as family rights. Many others refer tothe following: the Magna Carta (12 June 1215) of the Anglo-Saxon worldthat protected the individual freedoms of the nobility from the arbitraryactions of the King; England’s Petition of Rights (1628) and similar initia-tives born of the philosophical quest of the 17th century like theAmerican revolution and, later in the 18th century, the French revolution,with the 1776 Declaration of Independence, as well as the famousDeclaration of the Rights of Man and of the Citizen of 1789. This latterDeclaration, revised and amended in 1793 and 1795, has been describedas “a document with a secular mission written by an abbot”.12 With itwere introduced the more modern human rights like “presumed inno-cence, freedom of expression and religion, and the right to combatoppression”.13

The reference to the Hammurabi Code is certainly an attempt to coun-ter the criticism of cultural relativism that anchors the UniversalDeclaration of Human Rights solely in a Western genealogy. Other effortsin this regard have tried to link the Universal Declaration with traditio-nal laws in Africa, like the gacaca law “introduced under King Cyilima IRugwe in approximately 1350 [was] based on mediation by the elderssuch that the parties could maintain the dignity of the injured person”,as well as “Hong Duc, the penal code of the LE dynasty of the 15th cen-tury Vietnam, [which] already guaranteed equality between men andwomen in terms of civil and property rights”.14

Generally, most initiatives mentioned in the “genealogy” of theUniversal Declaration are national. The international awareness ofhuman rights or their assumption as an international responsibility isrelatively recent. In response to the fears and uncertainties that grippedhumanity especially after the first and the second world wars of the lastcentury, States were drawn together by a certain humanitarian spirit “to

11 cf. Paolo Conversi, La “capacità” della società civile di promuovere uno sviluppo umano sosteni-bile, op. cit. p. 88.

12 The drafting of the document is attributed to Abbot Emmanuel Joseph Sieyès. Cf. AlainSigg, International human rights law, international humanitarian law, refugee law: Geneva fromearly origins to the 21st century, the Swiss Federal Department of Foreign Affairs, Berne 2003,pp. 19 & 61.

13 Alain Sigg, op. cit. p. 27.

14 Ibid.


propose, debate and define the rules for realizing the dream of a moreequitable world”.15 It is in the context of such international meetingsthat human rights, as they are known today, have taken shape, begin-ning especially with the United Nations Charter, adopted on 26 June 1945,and reaching a culmination in the Universal Declaration of Human Rightsof 1948.

Yet, the Universal Declaration, for all its importance as a turningpoint, is only a new beginning. The expression “human rights” conti-nues to be the object of confusion. While some wish to limit it to “inter-national human rights law”, as distinct from “international humanita-rian law” and “refugee law”, others prefer to employ the expression bro-adly to encompass the three divisions as complementary dimensions ofthe same reality. The reason for the confusion and continued debate,according to Alain Sigg, lies in the fact that “the concepts of humanrights and personal dignity arose long before conventions and interna-tional treaties had anchored them in universal protection according tothe three above-mentioned subdivisions”.16

The Holy See and Human Rights

For the Holy See and the Catholic Church “the movement towards theidentification and proclamation of human rights is one of the most signi-ficant attempts to respond effectively to the inescapable demands ofhuman dignity”.17 Certainly the Catholic Church recognizes the positivevalue of the Universal Declaration of Human Rights, described by Pope JohnPaul II as “a true milestone on the path of humanity’s progress”.18

However, the Church’s Magisterium does not stop at the historical decla-rations or awareness of these rights. It sees their affirmation as an effectiverecognition and universal promotion of innate human dignity which is “acharacteristic inscribed by God the Creator in his creature”. More precisely,for the Church’s Magisterium: “the roots of human rights are to be foundin the dignity that belongs to each human being”; their ultimate source “is

15 Alain Sigg, op. cit. p. 7.

16 Ibid.

17 Second Vatican Council, Declaration Dignitatis Humanae, I. See also, Pontifical Council forJustice and Peace, Compendium of the Social Doctrine of the Church, Libreria EditriceVaticana, 2004, p. 152.

18 John Paul II, Address to the 34th General Assembly of the United Nations, 2 October 1979, 7:AAS 71, 1979, pp. 1147-1148.


not found in the mere will of human beings, in the reality of the State, inpublic powers”, but in the human being and in God the Creator, for whichthese rights are “universal, inviolable and inalienable”; human rights are“to be defended not only individually but also as a whole: protecting themonly partially would imply a kind of failure to recognize them”; “togetherthey form a single whole, directed unambiguously towards the promotionof every aspect of the good of both the person and society”.19

Furthermore, the Magisterium of the Church has articulated a list ofhuman rights in the Encyclical Centesimus Annus of Pope John Paul II,which is consistent with and complementary to the Universal Declarationof Human Rights. The list includes the following: “the right to life, an inte-gral part of which is the right of the child to develop in the mother’s wombfrom the moment of conception; the right to live in a united family and ina moral environment conducive to the growth of the child’s personality;the right to develop one’s intelligence and freedom in seeking and knowingthe truth; the right to share in the work which makes wise use of the ear-th’s material resources, and to derive from that work the means to supportoneself and one’s dependents; and the right freely to establish a family, tohave and to rear children through responsible exercise of one’s sexuality.In a certain sense, the source and synthesis of these rights is religious free-dom, understood as the right to live in the truth of one’s faith and in con-formity with one’s transcendent dignity as a person”.20

One peculiarity of the teaching of the Holy See on human rights andtheir application concerns the gap between the “letter” and the “spirit”of human rights. A purely literal application of rights can unfortunatelyfortify existing imbalances in society. In view of this and of “the privile-ge accorded by the Gospel to the poor”, the Church teaches that “themore fortunate should renounce some of their rights so as to place theirgoods more generously at the service of others” and that an excessiveaffirmation of equality “can give rise to an individualism in which eachone claims his own rights without wishing to be answerable for the com-mon good”.21 The peculiar approach of the Church would thereforeentail enriching the letters of human rights with the spirit of charity.

19 Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church,Libreria Editrice Vaticana, 2004, pp. 152-154.

20 John Paul II, Encyclical Letter “Centesimus Annus”, 47. See also Address to the 34th GeneralAssembly of the United Nations, 2 October 1979, p. 13.

21 Paul VI, Encyclical Letter Octogesima Adveniens, 23. Cf. also Compendium of the SocialDoctrine of the Church, op.cit., no. 158.


The Holy See and the Work for Human Rights

Until now I have used the expressions the Holy See and the CatholicChurch almost interchangeably. Some clarification is needed, however,because they are not equivalent. In spite of the immense literature thatexists on the identity of the Holy See, it is still not uncommon at inter-national gatherings to hear people speak of Holy Sea or Holy Seat . Thislatter expression “Holy Seat could be deceptive since it is the literal trans-lation of Sancta Sedes (Latin), Santa Sede (Italian), Saint-Siège (French) andeven the German Heiliger Stuhl, while on the contrary a holy “see” does-n’t seem to make sense.

However, the issue comes into focus when one considers the Greekword, episcopos, translated into English as “overseer”. From it comes theLatin, episcopus, translated as “bishop”. So, while the Latin languageswould speak of a “siège Episcopal” (French) or “sede episcopale” (Italian),the English use “Episcopal see”, in reference to the “see” of the“Overseer” (Bishop). In this sense, the Apostolic See therefore refers tothe “overseeing” charge entrusted to and received from the Apostles, inrelation to the universal Church. More specifically, the expression isapplied to the Pope (the “Overseer” of the Church of Rome and of theUniversal Church) and, depending on the nature of things and the con-text, the Roman Curia, in their role as the central administration of theCatholic Church.22 The Vatican City guarantees the territorial sove-reignty of the Holy See. Consequently, although the Holy See and theCatholic Church constitute distinct juridical persons, they are intrinsi-cally linked and “possess the same title of subjectivity”.23 All this calls tomind the atypical nature of the Holy See as a juridical subject in interna-tional relations as compared to that of other States.

Another important point is that, in international relations, it is thesubject that presents itself to the international community, bearing itsown juridical structure. Although such relations are guided by the prin-ciples of International Law, the internal juridical constitution of the sub-ject remains central. Generally, no subject accepts an international agre-

22 Cf. Code of Canon Law, 1983, can. 361.

23 Fortunatus Nwachukwu, Canons 364 and 365: The Holy See and the State of Israel. AnExample of the Logic of Pontifical Diplomacy. Romae, Pontificia Studiorum Universitas A S.Thoma Aq. In Urbe, 1996, p. 33. See also, especially for its bibliographical richness on thesubject, Jude Okolo, The Holy See: A Moral Person. The Juridical Nature of the Holy See in theLight of the Present Code of Canon Law, Rome, 1990.


ement that runs radically contrary to its juridical constitution and ends.In most cases, the internal juridical body of norms that stipulates theprinciples and ends set the pace of the subject in international negotia-tions. In line with this principle, the Holy See participates in internatio-nal relations or negotiations, and carries with it the identity of theCatholic Church from which the Holy See draws its own subjective juri-dical self-definition. The Holy See pursues, in such relations, the spiritualgood of Christians and all humanity, their salvation and the promotionof their dignity, as well as peaceful cooperation among human beings. Asthe central government of the Catholic Church, the same internal uni-versal laws and norms of the Catholic Church also underlie the comport-ments of the Holy See.24

The aforementioned discussion applies also with regard to the activi-ties of the Holy See in favour of human rights. In fact, the entire pasto-ral activity of the Church could be presented as work in favour of humanrights, since all such activity is aimed at the spiritual good of all persons,their salvation and the promotion of their dignity, as well as cooperationamong peoples. To avoid the ambitious and impossible task of coveringall such activities, I shall limit the consideration here to the activities ofthe Holy See in relation with international initiatives and cooperation.

The Holy See and International Organisations

As States have increased their efforts towards common action, both atthe United Nations and at other international or regional intergovern-mental organisations, the Holy See has also intensified its participationwithin these forums. Currently, it is officially represented at thirty-threeInternational and regional Intergovernmental Organizations and Bodies,at the levels of ambassador, observer, special delegate, or occasionalobserver.

The tasks of the Holy See representatives usually include the follo-wing: monitoring the work in progress, especially when projects areintroduced in view of creating new binding norms; informing the HolySee about the activities and initiatives of the organizations, particularlywith regard to their possible consequences for the educational, healthand other services offered by the local Churches; supporting and promo-

24 Cf. Fortunatus Nwachukwu, Canons 364 and 365. The Holy See and the State of Israel, op.cit., pp. 34-35.


ting the participation of non-governmental organizations that drawtheir inspiration from the social doctrine of the Church. The overridingaim, however, is always to take advantage of the opportunities availablethrough dialogue, which notably include that of introducing a spiritualperspective into the normally difficult and complex debates, as well asthat of promoting higher ethical values in support of social cohesion andthe common good.25 The Holy See is there to remind everyone to keepthe human person at the centre of concern and to promote respectfulcooperation as the best means to this end.

The Holy See and International Human Rights Instruments

Due to the important stature of the United Nations amongInternational Intergovernmental Organizations (IIGOs), it would beappropriate to recall some important milestones as regards the Holy See’srelationship within this entity. The first is the exchange of Notes, datedrespectively 16 and 28 October 1957, which determined that theRepresentatives accredited by the Secretariat of State to the different ses-sions and the various organs of the United Nations represented the HolySee and not the Vatican City State. The second is the accreditation of aPermanent Observer of the Holy See to the United Nations headquartersat New York, in 1964, and to its Geneva Office in 1967. The third is theunanimous adoption, in 2004, at the General Assembly of the Resolution58/314, which formally defined the participation of the Holy See as anObserver State in the works of the United Nations, granting it practicallyall the rights of the Member States, except the right to vote, a positionthat corresponds to the desire of the Holy See to remain super partes.26

With regard to human rights, the interventions of the Holy See arebased on the fact that much of the contents of the United Nations Charterand the Universal Declaration of Human Rights correspond to the socialdoctrine of the Church. The Preamble of the Charter presents a plethoraof linguistic examples: “the dignity and worth of the human person”,

25 Cf. Joseph Joblin, s.j., “L’Eglise et la construction de l’ordre international”: LaDocumentation catholique, N. 2373, 4 février 2007, pp. 120-128.

26 Silvano Tomasi, c.s., “The Diplomatic Representations of the Holy See to the UnitedNations and Other International Organisations”, no. 3. Discourse presented on 16 May,2007, as part of the Course for Diplomats of the Mediterranean and the Middle East Countrieson: “The Catholic Church and the International Policy of the Holy See”, organized at theGregorian University, Rome, by the “Istituto Internazionale Jacques Maritain” and the“Fondazione La Gregoriana”.


“the equal rights of men and women and of nations large and small”,“justice and respect for obligations”, “social progress and better stan-dards of life in larger freedom”, “tolerance and… peace with one anotheras good neighbours”, “international peace and security”, “economic andsocial advancement of all peoples”.

Evidently, one of the principal concerns of the founding Fathers ofthe United Nations Organization was the protection and promotion ofhuman rights. In fact, art. 1 and art. 55 of the United Nations Charter cle-arly stipulated as one of the goals of the organization to “promote…universal respect for, and observance of, human rights and fundamen-tal freedoms for all without distinction as to race, sex, language, or reli-gion”. In response to that concern the Economic and Social Council(ECOSOC) created, in 1946, the Commission on Human Rights, in pur-suant to art. 68 of the Charter. Soon afterwards, in the same year, theCommission was authorized by the United Nations General Assembly todraft the Universal Declaration. At the Commission the decision wastaken to establish a Bill of Human Rights comprising a Declaration ofgeneral principles and a Convention that would be legally binding onthe States. The Universal Declaration of Human Rights was adopted in1948, while the Convention was born with the two InternationalCovenants: the International Covenant on Economic, Social and CulturalRights and the International Covenant on Civil and Political Rights, both ofwhich were adopted and opened to signature, ratification, and acces-sion on 16 December 1966. Ten years later, when the two Covenantsentered into force with the submission to the Secretary-General of the35th ratification and accession instrument by the States, in accordancewith art. 49, the first human rights dream of the United Nations wasrealized.27

The establishment of the Bill of Human Rights was accompanied andfollowed by a veritable array of human rights instruments and mecha-nisms within the United Nations System, created through theCommission on Human Rights and in collaboration with the Office ofthe High Commissioner on Human Rights. The Human Rights Council(HRC) constituted barely a year ago, is intended not only to continue the

27 The International Covenant on Civil and Political Rights was later reinforced with twoOptional Protocols. The first authorizes the Committee on Human Rights to examine com-plaints received from individuals subject to its jurisdiction, while the second aims at abo-lishing the death penalty. Cf. Alain Sigg, International human rights law, international huma-nitarian law, refugee law, op. cit. pp. 44 & 63.


works of its predecessor, the Commission on Human Rights, but also toreinforce and improve on them, namely by eliminating the weaknessesthat had come to plague the Commission, especially with regard to over-politicisation and selectivity.

At the forefront of the “human rights explosion” stand out the ninecore international human rights instruments, some of which have com-plementary optional protocols dealing with particular concerns, andeach of which is equipped with a committee of experts (called monito-ring bodies) who monitor the implementation of the provisions of theparticular instrument. Then follow the myriad of universal instrumentsrelating to human rights and dealing with a broad variegation of themes.The various instruments differ in status. In general, declarations, guide-lines, standard rules and recommendations have no legal binding effect,but their moral force in providing practical guidance for States in theirconduct is undeniable. On the other hand, covenants, statutes, protocolsand conventions are legally binding on the States that are parties tothem (by ratification and accession).

Reproduced below is a table setting out the core international humanrights instruments, the dates of their entry into force and, in abbreviatedform, the respective monitoring bodies. No attempt has been made tooffer a similar list of the universal instruments. These are so numerousthat not even the Office of the United Nations High Commissioner forHuman Rights has been able to provide an exhaustive list of them on itswebsite.28

As regards the Holy See, it generally participates in the preparatorywork –consultations, debates, negotiations, etc.– leading to the creationof most of these instruments, according to the principles indicated abovewith regard to the activities of its representatives at the IIGOs. However,it has only acceded to three of the Core Instruments: the InternationalConvention on the Elimination of All Forms of Racial Discrimination (1 May,1969); the Convention against Torture and Other Cruel, Inhuman orDegrading Treatment or Punishment (26 June, 2002); and the Convention onthe Rights of the Child and its two Optional Protocols respectively on theinvolvement of children in armed conflict, and on the sale of children,child prostitution and child pornography (20 April, 1990 and 24October, 2001, respectively).

28 Cf. the website of the Office of the United Nations High Commissioner for Human Rights:http://www.ohchr.org/english/law/index.htm


The participation of the of the Holy See in the preparatory consulta-tions and negotiations leading up to the creation of an international ins-trument usually signals the importance it attaches to the issue at stake.The Holy See offers moral support to the process by its very presence andsometimes makes concrete contributions during the debates. Accessionis considered when the final product is consistent with the social doctri-ne of the Church, and after taking into account the possible implicationsfor the peculiar nature of the Holy See. If, on the contrary, the final docu-ment contains elements which are incompatible with the doctrine of theChurch, then full accession to the instrument is excluded as a possibleoption. Exceptions exist to this general rule, when declarations and/orreservations can clarify the Holy See’s position. For example, the HolySee has acceded with declarations which have clarified its overall posi-tion on the Convention on the Rights of the Child,29 and on the Conventionagainst Torture and Other Cruel, Inhuman or Degrading Treatment orPunishment.30 Similarly, it has acceded with reservations which have deli-

29 Declaration: “The Holy See regards the present Convention as a proper and laudable instrument aimedat protecting the rights and interests of children, who are ‘that precious treasure given toeach generation as a challenge to its wisdom and humanity’ (Pope John Paul II, 26 April1984). “The Holy See recognizes that the Convention represents an enactment of principles pre-viously adopted by the United Nations, and once effective as a ratified instrument, willsafeguard the rights of the child before as well as after birth, as expressly affirmed in theDeclaration of the Rights of the Child [Res. 136 (XIV)] and restated in the ninth preambularparagraph of the Convention. The Holy See remains confident that the ninth preambularparagraph will serve as the perspective through which the rest of the Convention will beinterpreted, in conformity with article 31 of the Vienna Convention on the Law of Treaties of23 May 1969. “By acceding to the Convention on the Rights of the Child, the Holy See intends to give rene-wed expression to its constant concern for the well-being of children and families. In con-sideration of its singular nature and position, the Holy See, in acceding to thisConvention, does not intend to prescind in any way from its specific mission which is ofa religious and moral character.” On the Optional Protocol regarding the involvement of children in armed conflicts, the Holy Seemade the following Declaration: “The Holy See, with regard to article 3, paragraph 2, ofthe Protocol, declares that, for what concerns the Vatican City State, the Regulations ofthe Pontifical Swiss Guard, approved in 1976, establish that the recruitment of its mem-bers is only voluntary and that the minimum age is set forth at 19 years.”

30 Declaration:“The Holy See considers the Convention against Torture and Other Cruel, Inhuman orDegrading Treatment or Punishment a valid and suitable instrument for fighting againstacts that constitute a serious offence against the dignity of the human person. In recenttimes the Catholic Church has consistently pronounced itself in favour of unconditional


neated its interpretation of certain provisions in the Convention on theRights of the Child and which have highlighted the particular nature ofthe Holy See.31

respect for life itself and unequivocally condemned “whatever violates the integrity of thehuman person, such as mutilation, torments inflicted on body or mind, attempts to coer-ce the will itself” (Second Vatican Council, Pastoral Constitution Gaudium et spes, 7December 1965).The law of the Church (Code of Canon Law, 1981) and its catechism (Catechism of theCatholic Church, 1987) enumerate and clearly identify forms of behaviour that can harmthe bodily or mental integrity of the individual, condemn their perpetrators and call forthe abolition of such acts. On 14 January 1978, Pope Paul VI, in his last address to thediplomatic corps, after referring to the torture and mistreatment practised in various coun-tries against individuals, concluded as follows: “How could the Church fail to take up astern stand ... with regard to torture and to similar acts of violence inflicted on the humanperson?” Pope John Paul II, for his part, has not failed to affirm that “torture must becalled by its proper name” (message for the celebration of the World Day of Peace, 1January 1980). He has expressed his deep compassion for the victims of torture (WorldCongress on Pastoral Ministry for Human Rights, Rome, 4 July 1998), and in particular fortortured women (message to the Secretary-General of the United Nations, 1 March 1993).In this spirit the Holy See wishes to lend its moral support and collaboration to the inter-national community, so as to contribute to the elimination of recourse to torture, whichis inadmissible and inhuman. The Holy See, in becoming a party to the Convention on behalf of the Vatican City State,undertakes to apply it insofar as it is compatible, in practice, with the peculiar nature ofthat State.”

31 Reservations: “a) [The Holy See] interprets the phrase `Family planning education and services’ in arti-cle 24.2, to mean only those methods of family planning which it considers morallyacceptable, that is, the natural methods of family planning. “b) [The Holy See] interprets the articles of the Convention in a way which safeguards theprimary and inalienable rights of parents, in particular insofar as these rights concern edu-cation (articles 13 and 28), religion (article 14), association with others (article 15) and pri-vacy (article 16). “c) [The Holy See declares] that the application of the Convention be compatible in prac-tice with the particular nature of the Vatican City State and of the sources of its objectivelaw (art. 1, Law of 7 June 1929, n. 11) and, in consideration of its limited extent, with itslegislation in the matters of citizenship, access and residence.”


The Core International Human Rights Instruments and theirmonitoring bodies

DateMonitoringBody32

ICERD International Convention on the Elimination of All Formsof Racial Discrimination

21 Dec1965

CERD

ICCPR International Covenant on Civil and Political Rights 16 Dec1966 HRC

ICESCR International Covenant on Economic, Social and CulturalRights

16 Dec1966 CESCR

CEDAW Convention on the Elimination of All Forms ofDiscrimination against Women

18 Dec1979 CEDAW

CAT Convention against Torture and Other Cruel, Inhuman orDegrading Treatment or Punishment

10 Dec1984 CAT

CRC Convention on the Rights of the Child 20 Nov1989 CRC

ICRMW International Convention on the Protection of the Rights ofAll Migrant Workers and Members of Their Families

18 Dec1990 CMW

International Convention for the Protection of All Personsfrom Enforced Disappearance (not yet into force)

Convention on the Rights of Persons with Disabilities (notyet into force)

ICCPR-OP1

Optional Protocol to the International Covenant on Civiland Political Rights

16 Dec1966 HRC

ICCPR-OP2

Second Optional Protocol to the International Covenant onCivil and Political Rights, aiming at the abolition of thedeath penalty

15 Dec1989 HRC

OP-CEDAW

Optional Protocol to the Convention on the Eliminationof Discrimination against Women

10 Dec1999 CEDAW

OP-CRC-AC

Optional protocol to the Convention on the Rights of theChild on the involvement of children in armed conflict

25 May2000 CRC

OP-CRC-SC

Optional protocol to the Convention on the Rights of theChild on the sale of children, child prostitution and childpornography

25 May2000 CRC

OP-CAT Optional Protocol to the Convention against Torture andOther Cruel, Inhuman or Degrading Treatment or Punishment

18 Dec2002 CAT

Optional Protocol to the Convention on the Rights ofPersons with Disabilities (not yet into force)

32 CERD = Committee on the Elimination of Racial Discrimination; HRC = Human RightsCommittee; CESCR = Committee on Economic, Social and Cultural Rights; CEDAW =


Conclusion: The “Trinitarian” Diplomacy of the Holy See

The action of a State or an equivalent entity as it officially engages ininternational relations –bilateral or multilateral– or negotiations is calleddiplomacy. To be truly official and thus, diplomatic, the action has toemanate from the Authority of the entity. It also has to reflect the juridi-cal self-definition of the State or entity in question, since, as was mentio-ned above, it is the entity that presents itself to the international com-munity, bearing its own juridical structure, which has to correspond toestablished conventions and norms.

As was stated above, when the Holy See participates in internationalrelations or negotiations, it does so as a distinct entity but one intrinsi-cally related to the Catholic Church, from which it derives its own sub-jective juridical status. Consequently, the diplomacy of the Holy Seebelongs to the wider circle of the “external” or international activities ofthe Church.

One of the most recent high ranking official documents of theChurch on such activities is the Encyclical Letter Deus Caritas Est, of PopeBenedict XVI (25 December 2005). In this document, the Pope presents“the Church’s charitable activity as a manifestation of Trinitarian love”.33

Since caritas is the fundamental principle of the Church’s activity, everyaction of the Church has to be inspired by that same Trinitarian love.This includes the diplomacy of the Church –its action and that of its cen-tral government, the Holy See, in international relations– which conse-quently must be a diplomacy of charity, founded also on the Trinitarianlove. Caritas Christi urget nos,34 becomes also Caritas Christi urget diploma-tiam ecclesiae, diplomatiam nostram.35

It is beyond the scope of this paper to fully flesh out this argument.However, some pertinent questions may be raised, namely: What placehas Trinitarian love in diplomacy and particularly in ecclesiastical diplo-macy? What relevance could the three Persons of the Triune God havein the concrete activity of the Holy See and of the Church in internatio-nal relations? If Jesus came to proclaim the Kingdom of God and the

Committee on the Elimination of Discrimination against Women; CAT = CommitteeAgainst Torture; CRC = Committee on the Rights of the Child; CMW = Committee onMigrant Workers.

33 Benedict XVI, Encyclical Letter Deus caritas est, 25 December 2005, nos. 19ff.

34 I.e., “The love of Christ drives us on”.

35 I.e., “The love of Christ drives the diplomacy of the Church, our diplomacy”.


Holy Spirit came as the Advocate to continue and accompany the work ofJesus and to lead to the fullness of truth, and if all the actions of Jesusand the Holy Spirit find their source, point of reference and emanationin the Father, can those Catholic non-governmental organizations enga-ged at the international forums not find a link, in this thinking, betwe-en their work of advocacy and the actions of the Holy Spirit, theAdvocate? If they can, could that link not serve as an inspiration for therelationship between the activity of these organizations, the social doc-trine of the Church and the official expression of the diplomacy of theChurch?

The relevance of these questions has already been highlighted in thefollowing affirmation of the Second Vatican Council in the PastoralConstitution on the Church in the Modern World, Gaudium et spes:

The Church ought to be present in the community of peoples, to fos-ter and stimulate cooperation among men; motivated by the sole des-ire of serving all men, it contributes both by means of its official chan-nels and through the full and sincere collaboration of all Christians.36

The faithful are to play their part “either individually or collectively,in organization set up or on the way to being set up to foster coopera-tion between nations. Different Catholic international bodies can assistthe community of nations on the way to peace and brotherhood;…Organizations of this kind, moreover, contribute more than a little to theinstilling of a feeling of universality, which is certainly appropriate forCatholics, and to the formation of truly worldwide solidarity and respon-sibility”.37

As in the Trinity, the action of the Holy Spirit draws from its commondivine essence with the Father and the Son, with whom it shares in theTrinitarian pericoresis, a similar relationship of koinonia, of dialogue andtrust, and of unity and diversity, is also possible between the “diploma-tic” actions of the faithful, the Social Doctrine of the Church and theGospel.

36 Pastoral Constitution on the Church in the Modern World Gaudium et spes, 7 December1965, no. 89.

27 Gaudium et spes, op. cit. no. 90.


Partendo da un’analisi della globalizzazione, l’intervento analizza l’impegno dellaSanta Sede per i diritti umani. Il riconoscimento e la tutela dei diritti umani costituiscono una delle risposte più

significative ed efficaci della Chiesa Cattolica alla costante richiesta di rispetto per ladignità umana. Vari sono i tentativi storici di classificazione di diritti, ma la pietramiliare per il progresso dell’umanità è da considerare la Dichiarazione Universale deiDiritti dell’Uomo del 1948. Tale documento segna il riconoscimento dei diritti umania livello internazionale. Secondo il Magistero della Chiesa tuttavia, un’applicazionemeramente letterale di tali diritti costituirebbe un fallimento, in quanto rischierebbedi rafforzare i già grandi squilibri presenti nella società. La Chiesa invece insegna arinunciare ad alcuni propri diritti per il bene comune.

L’intervento si conclude con un’esame sull’impegno della Santa Sede per ottene-re un’azione congiunta con gli attori internazionali. Essa è presente presso le NazioniUnite ed altri organismi intergovernativi, nazionali o internazionali; monitorizza larealizzazione di progetti; informa il Vaticano sulle attività delle organizzazioni; sup-porta e promuove la partecipazione di organizzazioni non-governative ispirate allaDottrina Sociale della Chiesa.

Partiendo del análisis de la globalización, el documento revisa el compromisoque la Santa Sede toma con los derechos humanos.El reconocimiento y la protección de los derechos humanos constituyen una de

las respuestas más significativas y más eficaces de la Iglesia católica a la constantepetición de respeto por la dignidad humana. Varios han sido los intentos históricosde clasificar los derechos, pero como piedra miliar para el progreso de la humanidaddeberíamos considerar la Declaración Universal de los Derechos del hombre de 1948.Tal documento pone en relieve el reconocimiento de los derechos humanos a nivelinternacional. Según el magisterio de la Iglesia sin embargo, una aplicación mera-mente literal de tales derechos comportaría un fracaso, ya que nos arriesgaríamos areforzar los ya grandes desequilibrios actuales en la sociedad. La Iglesia, en cambio,enseña a renunciar a algunos derechos propios para el bien común.

El documento concluye examinando el compromiso de la Santa Sede en el momen-to de obtener una acción común con los agentes internacionales. La institución estápresente en las Naciones Unidas y en otros organismos intergubernamentales, nacio-nales o internacionales; supervisa la realización de planes; informa al Vaticano sobre lasactividades de las organizaciones, y apoya y promueve la participación de las organiza-ciones no gubernamentales inspiradas en la Doctrina Social de la Iglesia.


Las ONG y su rol de representación dela sociedad civil ante los organismosinternacionales

Nuria SastreLawyer and President of the Centre d’Estudis Francesc Eiximenis

Las ONG fueron reconocidas por las Naciones Unidas como expo-nentes de la sociedad civil, a diferencia de los estados, que tradicio-nalmente fueron desde un principio los únicos sujetos del Derecho

Internacional. Este reconocimiento a favor de unos entes distintos a los estados, con

derecho a voz, aunque sin voto, representa una voluntad de aperturahacia el conjunto de la sociedad y también a las personas individuales,sujetos indiscutibles de los Derechos contenidos en la Declaración de losDerechos Humanos.

No debemos olvidar que la persona humana es , en definitiva, la fina-lidad última de todo Derecho, pues la genuina misión de los ordena-mientos jurídicos de los estados , incluido el ámbito internacional, no esotra que la de garantizar a los ciudadanos el derecho a la vida, a la liber-tad de pensamiento, de creencias, el derecho al trabajo, a la educación, adotarse de representantes e instituciones que gestionen el bien común.

No quiero con ello decir que los Estados no sean representativos. Loson, sin duda, pues todos están dotados de instituciones democráticas.Sin embargo, desde un principio se vió la necesidad de que otro tipo deorganización no estatal estuviera presente en los organismos de lasNaciones Unidas como complemento imprescindible de un tejido socialmucho más complejo.

Durante todos estos años, las ONG han defendido y trabajado paraque la Declaración de los Derechos Humanos fuera una realidad en elmundo. No han reparado en denunciar a los Gobiernos siempre que hasido necesario y, a la par, han realizado una labor incansable de colabo-ración con las instituciones internacionales.

En la Resolución 60/251, por la que se creó el nuevo Consejo deDerechos Humanos, en su apartado de consideraciones iniciales, se reco-


noció explicitamente, “las ONG desempeñan una función importante enla promoción y protección de los derechos humanos en los planos nacio-nal, regional e internacional”.

Podemos sentirnos orgulloso de este reconocimiento así como del tra-bajo realizado. Sin embargo, la evolución contínua de las institucionesinternacionales, obliga a las ONG a adaptarse constantemente a estoscambios y a disponer de mas movilidad, efectivos y, en definitiva másmedios económicos, para llevar a cabo su labor.

En este punto, entiendo que las ONG deben afrontar un tema básicocual es su financiación, diversificando sus fuentes y potenciando la auto-financiación por sus propios miembros. La dependencia económica delos gobiernos puede entrar en contradicción con sus reivindicaciones ycondicionar gravemente su independencia.

Considero que las ONG se deben, principalmente a la sociedad civil.Esta es su principal razón de ser. A ellas corresponde acercarse a las vícti-mas de las violaciones de derechos humanos, incluyendo naturalmentelos económicos y sociales, es decir, dirigir su mirada hacia las bases paraescuchar y canalizar sus reivindicaciones ante las instancias internacio-nales y la opinión pública.

Entiendo como base a aquella parte de la sociedad civil, sea individuoo grupo que carece de poder económico o social y cuyos derechos nosiempre son respetados. Es dentro de este contexto que pueden detectar-se mejor los problemas y encauzar mejor las soluciones, con participa-ción de los afectados y mediante su acompañamiento.

En síntesis, considero que las ONG deben estar más cerca de la socie-dad civil que de los Gobiernos y deben vigilar constantemente esa dis-tancia, evitando que una profesionalización –a veces conveniente y nece-saria– les aleje de su finalidad más importante,

También en los paises occidentales, que frecuentemente tomamoscomo modelo, existe una distancia demasiado grande que separa al ciu-dadano de tantas organizaciones y gobiernos, que deberían velar por susintereses más genuinos.

Con una simple mirada a nuestro alrededor, percibiremos una crecien-te desconfianza del ciudadano :

– en los gobiernos– en los poderes económicos– en las NN.UU.– en las potencias militares– incluso respecto de las propias ONG


Podemos calificarla de una mezcla de desconfianza y rechazo, anteunas estructuras que apenas admiten una intervención personal. Unaresignación ante la imposibilidad de influir de un modo real en su fun-cionamiento, con resultado de una creciente pasividad ante la propia his-toria individual y colectiva, una creciente indiferencia ante políticos yorganizaciones. Ello comporta la misma indiferencia, también ante aque-llos principios que hace ya más de cincuenta años, me refiero a laDeclaración Universal de los Derechos Humanos, han constiutído unavance fundamental para –la dignidad de la persona humana y, su con-secuencia más directa, la paz y el respeto entre creencias, paises y regime-nes políticos.

Vuelven oscuras tendencias, que ven en la violencia –cualquier violen-cia– una forma efectiva de resolver los conflictos, frente a otras vías, máslentas y dificultosas, que respetando al oponente, buscan con pacienciay tenacidad, soluciones más duraderas y profundas.

Desde el abuso de la intervenciones militares, y las violaciones delderecho internacional, a cargo de paises que se autodenominan civiliza-dos, hasta la violencia de género, aflora en nuestras sociedades un fenó-meno preocupante: Soluciónes inmediatas a costa de la destrucción delotro.Viscera contra diálogo.

El resultado está a la vista: nuevos conflictos armados devastan paisesenteros, condenando a muerte o a la miseria a varias generaciones. Lagente deja de creer progresivamente en el derecho, que, puede ser vulne-rado por los gobiernos o las potencias económicas, cínica e impunemen-te.

Que está ocurriendo en nuestro jardín occidental? Porqué tantos ciu-dadanos educados en la democracia dejan de participar en las elecciones,asisten pasivamente ante los conflictos o, votan a partidos de pensamien-to racista o totalitario? Porqué el número de mujeres asesinadas por susmaridos o compañeros no deja de crecer en los paises occidentales?

¿Són sólo los gobiernos los responsables? ¿O son los parlamentosdemocráticos, representantes de los pueblos, quienes deciden el presu-puesto público? ¿O lo somos todos por permitirlo?

Un ilustre jurista de Catalunya, Agustí de Semir, incansable defensorde los derechos humanos y que fué Presidente del Grupo de Juristas RodaVentura, siempre nos decía “La vulneración de los derechos humanos encualquier pais se decide en el momento en que se votan los presupuestosen el Parlamento”.

Me permito añadir: También se violan cuando, existiendo leyes yconstituciones correctas, y hasta presupuestos, el deficiente funciona-


miento de las administraciones y la burocracia, acaban diluyendo y anu-lando su principal finalidad, que no es otra que el bien común.

Parece una obviedad y lo es, pero conviene no olvidarla

En Europa, paises con sus constituciones impecables en materia dederechos, destinan cantidades exorbitantes a armamento y gastos milita-res. Fabrican y venden armas –que se sabe seran de nuevo vendidas paraalimentar los conflictos bélicos en todas las partes del mundo. La calidadde vida, la educación y la sanidad se resienten. No se encuentra viviendasubvencionada. La gente mira con desconfianza hacia los recien llegados–los inmigrantes– a los que ven como rivales en el reparto de los bienescomunes.

Si su nivel de vida es razonable, el ciudadano puede permitirse des-confiar de todo y caer en el escepticismo. Si no lo es, sin duda recurrirá asu instinto y aparecerá la supervivencia a toda costa, violencia incluída.

No obstante, observamos signos de esperanza en la base

Mientras las grandes estructuras parecen anquilosarse y pierden sucapacidad de ser instrumentos al servicio de las personas, en definitiva,se desnaturalizan.... surgen en la sociedad civil, experiencias extraordina-rias, movimientos que, sin apenas organización ni medios, han sabidocrear opinión y han puesto de manifiesto ante el mundo, las contradic-ciones frente a regimenes y gobiernos. Son organizaciones que trabajanpor la paz, sin ansia de poder, influencia o de territorio. Me parecen unsigno de esperanza.

Entre muchísimos, voy a citar algunos de ellos :

• La Asociación de Madres de la Plaza de Mayo, surgida espontanea-mente hace ya trenta años, en protesta por las desapariciones duran-te la dictadura en Argentina, y que continúa hoy como testimoniode reivindicación abierta y popular.

• El colectivo de mujeres AHOTSAK, que significa voces de mujerespara la paz, surge con motivo del anuncio de tregua en el Pais Vasco,el pasado año 2006. Incluye miembros de distinto signo político ysu objetivo es el de cooperar con su opinión y movilización, al pro-ceso de paz.

• Northern Ireland Women’s Coalition, colectivo de mujeres de signocatólico y protestante, que se unen para luchar por la culminación


del proceso de paz en Irlanda del Norte. Ellas han contribuído sinduda a promover una opinión social favorable a tal proceso, impen-sable hace sólo pocos años.

En mi opinión, experiencias y grupos como los que he mencionado,se convierten en agentes de derechos humanos y de derecho internacio-nal, sean o no formalmente ONG. Su influencia no puede ser negada nisilenciada. Su incidencia puede convertirse en fundamental en el mundode las grandes burocracias y de los grandes intereses.

Su voz debe ser escuchada

Las ONG debe deben salir al encuentro de estos movimientos y pres-tarles su ayuda y su experiencia, tenderles la mano, apoyar suscausas.Reducir las distancias, los trámites, los requisitos, ofrecerles suslimitados medios, para difundir sus legitimas aspiraciones.

La Iglesia debe sumarse a esta actitud, tendiendo sus manos a loshombres y mujeres de buena voluntad. Nada es más evangélico que eltrabajo por la paz y la justicia. Saber concretar este trabajo en cadamomento histórico, en cada pais o comunidad, es tarea ineludible detoda la Iglesia.

Así, entre todos, y a pesar de las inevitables discrepancias, podremoshacer realidad otra de las finalidades proclamadas en la Resolución yacitada, por la que se crea el Consejo de Derechos Humanos: “trabajarestrechamente en la defensa de los derechos humanos, con la sociedadcivil, además de los gobiernos, las organizaciones regionales y las institu-ciones de derechos humanos“.

Debemos llenar de concreción y contenido este acuerdo y nadie mejorque las ONG para llevarlo a cabo, con independencia y libertad.

Para terminar, debo aludir a nuestra condición de juristas

Los juristas, tradicionalmente han dedicado sus esfuerzos a elaborarleyes, instrumentos fundamentales para el progreso social. En estosmomentos y en la sociedad occidental, veo más necesario la adopción decriterios para su aplicación, en orden a que el espíritu de estas leyes noquede ahogado.

Debemos ser conscientes de que somos una minoría privilegiada aquien se han concedido unos talentos, de los que deberemos responder.La legitimidad en definitiva, de nuestras organizaciones cultas y de


nuestros prestigiosos foros jurídicos existe, siempre y cuando nuestralabor sea capaz de articular respuestas inteligibles y generadoras deesperanza, para los más desfavorecidos en orden a que la DeclaraciónUniversal de los Derechos Humanos sea una realidad y no un lujo másde occidente.

Como jurista, me siento orgullosa de la Declaración de los DerechosHumanos, que considero una pieza fundamental en la história de lahumanidad. De las instituciones que, como las Naciones Unidas trabajanpara que los derechos de primera, segunda y tercera generación sean unarealidad en cada pais y en sus ordenamientos jurídicos. También meanima la existencia de tantas ONG, entre ellas Pax Romana, que ayudana fomentar la paz en el mundo.

Como creyente y católica, creo en el Evangelio y en los principiosrevolucionarios que Jesucristo nos aporta: amar a los enemigos, no des-truirás la hierba que crece junto al trigo, pondrás la otra mejilla cuandoseas agredido...

La aplicación de estos principios en el derecho internacional y en estecomplejo mundo resulta sumamente dificil. La exigencia evangélica y laDeclaración de los Derechos Humanos constituyen una utopía, y en estautopía debemos trabajar todos los hombres y mujeres de buena voluntad,sin distinciones ni discriminaciones, para construir constantemente lapaz en el mundo.

El camino hacia la utopía, creo que pasa ineludiblemente por mani-festar claramente :

• Intransigencia frente a las guerras y las causas que la justifican injus-tificadamente. Contra la industria armamentistica y sus intereses.Contra los presupuestos militares millonarios, en detrimento de laeducación, la sanidad y la cultura y otros derechos económicos ysociales reconocidos.

• Intransigencia contra la pena de muerte, aún presente en tantos pai-ses que se dicen civilizados. Intransigencia contra la práctica de latortura.

• Intransigencia contra la pobreza y sus causas, que condena, diaria-mente, a muerte, a millares de personas en todo el mundo, especial-mente a los sectores más debiles, niños, mujeres y ancianos, queengrosan nuestras estadísticas del fracaso.

• Intransigencia contra la discriminación por motivos religiosos,tanto impidiendo creencias, como justificando su imposición,mediante todo tipo de violencia.


La lista no terminaría aqui, por supuesto. En cada comunidad huma-na, podrían añadirse muchas otras intransigencias.

Debemos tener todo ello muy presente. Creo que todos somos cons-cientes que debemos trabajar duro para que el realismo inmovilista nonos convierta en otra raza de cínicos, cultos y concienciados, pero cíni-cos, en definitiva.

This paper offers a remark upon the reason for being of the NGOs and their roleas representatives of the civil society before the international organizations.The work of NGOs consists in defending, promoting and implementing

human rights; denouncing some Governments’ unfair behaviour; colaborating withinternational institutions. They also have to cushion many citizens’ feeling of mistrust,rejection and resignation towards governments, the military, economic and politicalpower structures United Nations, and even NGOs themselves. There is often a passi-veness that causes indifference towards the message of human dignity, peace andmutual respect contained in the Universal Declaration of Human Rights.

What is happening in “our Western garden”? Why do so many citizen with demo-cratic education assume a passive behaviour in front of such injustices? The effect ofthis attitude is clearly visible: violence, violations of the international law, abuse ofmilitary interventions and many other worrying phenomena which have started toappear in our societies.

However, next to the big structures which become deshumanized, some smallmovements which work for peace and justice are arising. They are a ray of hope. .Thepapers concludes with some comments on the figure of the jurist.

L’intervento offre una riflessione sulla ragion d’essere delle ONG e sul loro ruolodi rappresentanti della società civile presso le organizzazioni internazionali.Il lavoro delle ONG consiste nel difendere, promuovere ed implementare i dirit-

ti umani; denunciare il comportamento scorretto di alcuni Governi; collaborare conle istituzioni internazionali. Esse devono inoltre mitigare il sentimento di sfiducia,rifiuto e rassegnazione di molti cittadini nei confronti dei Governi; del potere milita-re, economico e politico; delle Nazioni Unite e delle stesse ONG. Tale passività


comporta indifferenza verso ciò che la Dichiarazione Universale dei Diritti dell’Uomoafferma, il cui contenuto rappresenta un fondamentale progresso per la dignitàumana, la pace ed il rispetto reciproco.

Cosa sta accadendo nel “nostro giardino occidentale”? Perché tanti cittadini edu-cati secondo principi democratici assistono passivamente a tali ingiustizie? Il risultatodi tale atteggiamento è evidente: violenza, violazioni del diritto umanitario, abusodegli interventi militari e molti altri fenomeni preoccupanti che stanno comparendonelle nostre società.

Tuttavia, accanto alle grandi strutture che divengono disumanizzate, stanno nas-cendo alcuni piccoli movimenti che lavorano per la pace e la giustizia. Un raggio disperanza.

Il testo termina con alcuni commenti sulla figura del giurista.


Mechanisms of the new Human RightsCouncil

Santiago RipolLegal Counsel of the Spanish Constitucional CourtLecturer in International Law at the Pompeu Fabra University (Barcelona)

Iwill talk about the UN Human Rights Council. This is a young insti-tution. It is only 1 year old. But the Council is an old institution, too.It replaced the UN Commission on Human Rights, a body which was

set up in 1946.In my presentation I will try to give answer to the 3 following ques-

tions:

1) Why do we need an international body responsible for promotinghuman rights respect?

2) Why was peremptory the disappearance of the UN Commissionand its replacement by the HR Council?

3) What is new in the Council? In other words, what does the Counciloffer us that the Commission couldn’t?

Why a universal body focussed on the protection of HR wasneed?

Before 1945 International Law had neither rules nor institutions dea-ling with the promotion and protection of Human rights. It was unders-tood that States have not only the best legal title but also the greatestinterest in the safeguard of rights and freedoms of their citizens.Unfortunately the Second World War showed us that States could beco-me the worst enemies of people living in their territories.

Here we have the reason which led Statesmen, politicians, legalexperts, all the persons who prepared the text of the Charter of theUnited Nations, to include the promotion and protection of HR in theagenda of the Organization.

Nevertheless we cannot forget that the promotion and protection ofHR was not –is not– the main objective of the United Nations; on the


contrary, the UN was created for achieving international peace. The UNCharter considers that HR are important for international peace. Reasonsare twofold: 1) because we can presume that whether a State is concer-ned with HR, it will hardly be involved in an international armed con-flict; 2) because a situation of gross and systematic violation of HR canbe considered, without any doubt, as a threat to international peace.Consequently the Charter of the UN introduced the obligation to themember States of cooperating with the UN institutions (and with theother States) in the promotion and protection of HR.

That’s why the Commission on HR was need. The Commission was asubsidiary body of the UN Economic and Social Council (ECOSOC). Itwas established in 1946 to weave the international legal fabric that pro-tects our fundamental rights and freedoms.

Consequently, the Commission has prepared significant legal texts,for instance, the two 1966 Covenants, the Convention on the Eliminationof all forms of discrimination, etcetera, not to forget the UniversalDeclaration of Human Rights. The Commission has also promoted the fullimplementation of human rights obligations undertaken by States andhas set standards to govern the conduct of States.

The Commission has developed another role: it tried to give answerto the thousands of letters victims of gross violation of HR sent to theUN. The Commission understood that people who were suffering, forinstance, the disappearance of a relative and who were asking for help tothe UN, couldn’t be left in their loneliness, without any answer. So, theCommission developed several special procedures.

Although the mandates given to special procedure mechanisms vary,they usually are to examine, monitor, advise, and publicly report onhuman rights situations in specific countries or territories, known ascountry mandates, or on major phenomena of human rights violationsworldwide, known as thematic mandates. Various activities can beundertaken by special procedures, including responding to individualcomplaints, conducting studies, providing advice on technical coopera-tion, and engaging in general promotional activities.

In brief, the UN Commission on Human Rights has carried out animpressive task. Being things like this, why had the UN Commission tobe replaced by a new institution? What was wrong with theCommission? This drives us to the second question of my presentation.


Why was peremptory the disappearance of the UN Commissionand its replacement by the HR Council?

The Commission fulfilled the functions already mentioned in thecourse of its regular session, which used to be held in March/April for sixweeks in Geneva. Over 3,000 delegates from member and observer Statesand from non-governmental organizations were used to participate inthese regular sessions.

In the course of the session the Commission used to held interactivedialogues with the mandate holders of the special procedures, statementsmade by invited speakers, the sponsors of draft proposals, proceduresconcerning decisions taken regarding draft proposals and voting.

This important arena for the debate of HR situation all around theworld had two main problems:

1. The first one concerned the Organization of its work. It had beco-me difficult within a period of 6 weeks to consider all the questionsincluded in the agenda of the Commission.

2. The second problem was the composition of the Commission,which was not in accordance with its mandate.

The Commission on Human Rights was composed by 53 States mem-bers of the UN. These States were elected by the United NationsEconomic and Social Council (ECOSOC).

The member States of the Commission had to receive and examinethe reports presented by Special rapporteurs, by States, by NGOs, andhad to prepare a statement considering the reality of the human rightsprotection in the examined States and the level of fulfilment of interna-tional standards.

The problem was that the practice of most of the member States of theCommission was not in accordance with the UN standards. Moreover,political debate invaded the debates. As a consequence, many States andscholars referred to the declining international credibility of theCommission on Human Rights. Politicization, selectivity and doublestandards were commonly acknowledged to be shortcomings of theCommission.

The disappearance of the UN Commission was peremptory.


What is new in the Council?

In April 2006 the General Assembly of the United Nations adopted itsResolution 60/251 establishing the Human Rights Council. A brief examof this Resolution will be enough to give answer to the third (and last)question I proposed at the beginning of my presentation.

The Resolution contains, in my view, 4 novelties which concern thestatus of the Council the organization of its work, its composition and,finally, its competences.

A) The Resolution has changed the Status of the Council. Certainly,the Council is a subsidiary organ of the General Assembly, not ofthe ECOSOC (as the Commission was). This is important in orderto emphasize that HR protection is a priority of the UN because theGeneral Assembly is, together with the Security Council, the mostimportant institution of the United Nations.Anyway, this final solution in the status of the HR Council can beconsidered, in some sense, a lost opportunity. During the negotia-tions of the Resolution the importance of mainstreaming humanrights into United Nations activities and the centrality of humanrights within the United Nations system was affirmed by all dele-gations. There was indeed a proposal to elevate the Commission onHuman Rights to a standing Human Rights Council. But this pro-posal was rejected due to the fact that many delegations conside-red that the establishment of a Council with higher status andincreased authority would accord human rights a higher priority ora greater degree of importance than other issues, such as develop-ment.

B) A second novelty introduced by Resolution 60/251 concerns theorganization of work. According to it the Council shall meet regu-larly throughout the year and schedule no fewer than three ses-sions per year, including a main session, for a total duration of noless than ten weeks. In brief, we have now 3 sessions (instead of 1). One of theses ses-sions –the main session– will have a duration of 10 weeks (insteadof 6).

C) It is also important to highlight changes made in the compositionof the Council. This is the third significant change we can appre-ciate. The Council shall consist of forty-seven Member States (ins-tead of 53). Anyway, what is really important is that the GAResolution has introduced 4 requisites that minimize the politici-


zation, selectivity and double standards that were commonly ack-nowledged to be shortcomings of the Commission.

– the Member States shall be elected directly and individually bysecret ballot by the majority of the members of the GeneralAssembly;

– although the membership in the Council shall be open to allStates Members of the United Nations, when electing membersof the Council, Member States shall take into account: 1) thecontribution of candidates to the promotion and protection ofhuman rights and 2) their voluntary pledges and commitmentsmade thereto;

– the General Assembly, by a two-thirds majority of the memberspresent and voting, may suspend the rights of membership inthe Council of a member of the Council that commits gross andsystematic violations of human rights;

– members elected to the Council shall uphold the highest stan-dards in the promotion and protection of human rights, shallfully cooperate with the Council and be reviewed under theuniversal periodic review mechanism during their term ofmembership.

D) Finally, what about the competences of the new body? Here wehave the 4th (and last) novelty. Generally speaking the new HRCouncil will develop the same functions the Commission was carr-ying out. Well, we should probably tone down this statement. TheHR Council has formally gained 2 new responsibilities: 1) to pre-vent human rights violations and respond promptly to humanrights emergencies, 2) to undertake a universal periodic review ofthe fulfilment by each State of its human rights obligations andcommitments.This last task shall be carried on by a peer review cooperativemechanism, based on an interactive dialogue, with the full invol-vement of the country concerned and with consideration given toits capacity-building needs. The procedural rules of this newmechanism have not been developed yet.


L’intervento esamina il nuovo Consiglio per i Diritti Umani delle Nazioni Unite, chedall’aprile 2006 ha sostituito, tramite risoluzione dell’Assemblea Generale, l’omo-nima Commissione. Vengono mostrate analogie e differenze tra i due organi.

La Commissione, stabilita nel 1946 per promuovere e proteggere i diritti di tuttigli esseri umani, ha elaborato Dichiarazioni, Convenzioni, Trattati; ha promosso il ris-petto degli obblighi in materia; ha stabilito standard di comportamento per gli Stati;ha sviluppato procedure speciali con l’obiettivo di esaminare, monitorare, consiglia-re ed informare sulla situazione afferente i diritti umani in particolari aree. La struttu-ra ed il meccanismo di funzionamento dell’organo tuttavia, non consentivano di rea-lizzare, con risultati soddisfacenti, l’ingente mole di lavoro. Si è così iniziato a parla-re di “declino della credibilità internazionale della Commissione”. Le maggiori criti-che riguardavano l’eccessiva politicizzazione, la selettività e i double standards.

L’intervento si conclude con l’analisi del Consiglio. Sebbene sia fallita la propostadi creare un organo permanente, esso presenta una migliore organizzazione, undiverso numero di membri (con altrettanto diversi criteri di eleggibilità), maggiorecompetenza ed efficacia.

El documento examina el nuevo Consejo para los Derechos Humanos de lasNaciones Unidas, que desde abril de 2006 ha substituido, tras la resolución dela Asamblea General, la homónima Comisión. Vienen mostradas las analogías y

las diferencias entre los dos organismos.La Comisión, establecida en 1946 para promover y para proteger los derechos de

todos los seres humanos, ha elaborado Declaraciones, Convenciones y Tratados; hapromovido el respecto de las obligaciones en materia; ha establecido el estándar decomportamiento para los Estados; ha desarrollado procedimientos especiales con elobjetivo de examinar, guiar, aconsejar e informar sobre la situación correspondiente delos derechos humanos en áreas específicas. La estructura y el mecanismo de funciona-miento del organismo sin embargo, no han consentido realizar con resultados satisfac-torios la enorme cantidad de trabajo. Tanto es así, que se ha empezado a hablar de“decadencia en la credibilidad internacional de la Comisión”. Las críticas más impor-tantes observan la excesiva politización, la selección y los dobles estándares.

El documento concluye con el análisis del Consejo. Aunque la propuesta de crearun órgano permanente haya fallado, se ha conseguido una mejor organización, unnúmero variado de miembros (con criterios igualmente varios de elegibilidad), y unamayor competencia y eficacia.


Catholic contribution to the UN HumanRights Council and to the current challenges on Human Rights

Otmar OehringHead of the Human Rights Office - Pontifical Mission Society (MISSIO) in Aachen (Germany)

On behalf of the Board and staff of Missio in Aachen –the ponti-fical mission society in Germany– it is a great honour and plea-sure for me to congratulate those responsible at Pax Romana on

the occasion of the 60th anniversary of the founding of the organisation.As a member of a Pax Romana affiliate, the Bund Neudeutschland, I takethe liberty of adding my own, very personal congratulations and bestwishes.

Deviating from the official programme, I am not now going to talkabout developments at the United Nations Human Rights Council. Ihave just returned from a two-week trip to the Middle East, during whichsome colleagues and I looked into the situation of Christian refugeesfrom Iraq. I would like to tell you something about their situation now.In a nutshell it has to do with the right to life, which is undoubtedly themost fundamental human right of all.

There are currently around three to four million refugees from Iraqthroughout the Middle East. One in ten of them is probably Christian.While we are naturally concerned by the fate of all refugees, we never-theless looked at the situation facing Christian refugees, in particular,during our stay.

There is a general flight from the terror that reigns in Iraq, which is adirect result of the war in the country unleashed by the USA and the con-sequent complete collapse of any kind of state order in Iraq. Insiders wetalked to –such as the person responsible for the anti-terror campaign innorthern Iraq and the governor responsible for the Iraq dossier in theJordanian Ministry of the Interior– assume that the situation in Iraq willcontinue to worsen for at least the next three years. They also confirmedthat the situation of Christians in Iraq is especially precarious. They haveno tribal structures or militias of their own and are completely at the


mercy of the regime of terror exercised by Islamist groups and outrightcriminal gangs. The basis for their livelihood –shops, workshops, practi-ces and the like– is being systematically destroyed. Members of theChristian minority groups are regularly abducted; others receive personalhate mail warning them to leave the country within 48 or 24 hours orface death if they fail to heed such well-meant advice. Those who haveexperienced the practical consequences of such threats respond by lea-ving Iraq immediately and generally relinquishing everything that isimportant or of some material value to them. In the present situationhouses, shops and practices etc. cannot be sold, since the majority popu-lation knows full well that it will acquire these assets anyway.

The refugees –and I refer here to the Christians– arrive in the hostcountries of the region in a traumatised state and often with no morethan what they have on their backs. Doctors have diagnosed many casesof post-traumatic stress disorder.

None of the main host countries in the region that we visited has rati-fied the 1951 Geneva Refugee Convention. This means that refugees are notrecognised as such by these countries.

In Lebanon they have no status whatsoever and are simply illegals–with all the consequences that has: no residence permit, no right tomedical care, no chance for their children to attend school. Instead,they face the constant risk of being arrested and, worst of all, of beingexpelled.

In Syria they are treated as waffidin, as guests. However, guests areexpected to leave after a certain time. Refugees who have entered Syriaare allowed to remain for three months. They then have to leave thecountry again by crossing the border between Syria and Iraq, althoughthey can subsequently re-enter the country for a further three months.The state grants them free medical care and their children can attendstate schools. However, they have to provide documentation of the edu-cational level attained –and that is only possible in Iraq.

In Jordan, the refugees are also waffidin, guests. In contrast to Syria,however, that applies for a single period of six months only. Entry to thecountry is refused completely to people between the ages of 18 and 35.Refugees are not given access to the state health care system or the stateeducation system.

The biggest problem the refugees face in Lebanon, Syria and Jordan isfinding work. None of these three countries is well-off in economic termsand finding a job is difficult enough for the indigenous population.Those in employment earn little more than 80 to 100 US dollars a


month. Rents of 200 US dollars and more are demanded for a singleroom, which is often occupied by ten or more people. A family of fourneeds at least 500 to 600 US dollars a month to survive.

In Lebanon, the situation is exacerbated by the fact that employersfrequently refuse to pay the wages promised to illegal refugees.Moreover, the way to work is dangerous enough in itself, since detentionand, worst of all, repatriation to Iraq poses a constant threat. Refugees inSyria and Jordan are spared this fate at least.

No Christian refugee is prepared to contemplate returning to Iraqeven if the situation there were to improve. The aim of each and everyone of them –and certainly of the majority of Muslim refugees, too– isthe West: the USA, Canada, Australia or Sweden. The rest of the worldhas hitherto been irresponsible enough to close its eyes to the refugeedrama unfolding in the Middle East.

The hope these people have is of registration with UNHCR –althoughthat really is no more than a hope. It takes at least six months to movefrom registration to the first interview. Registration itself effects no chan-ge whatsoever in the residence status of the refugees in any of the coun-tries we visited. In Lebanon, even a UNHCR document affords no protec-tion from arrest. In Jordan, the six-month residence permit has oftenelapsed before the first interview with UNHCR can be conducted. Thisresults in the refugees becoming illegals who, when leaving the countryat some later stage, are forced to pay a penalty of one dinar or one eurofor every additional day they have spent there. Many have already beenin Jordan for two and more years. A family of four, therefore, may wellhave to pay a penalty of several thousand euros when leaving thecountry.

Those who ultimately succeed in finding a place in a host country willbe able to cope with such a penalty. However, the chances of gettingsuch a place are slim. From what we heard, the USA is planning to pro-vide 20,000 places initially. Hopes are being pinned on Sweden, becauseit has already taken in so many refugees. But what about my country,Germany? And yours?

The Church throughout the world and the churches in Iraq, in parti-cular, maintain the fiction of a Christian presence in Iraq. Under peace-ful conditions that would certainly be desirable and it would certainly bewanted by moderate Muslims. But, given the way things are at themoment, appeals of such a nature –particularly when uttered byPatriarchs who themselves have spent months in a safe haven abroad–are not only at odds with reality, but also barely convincing. Listen for


just half an hour to the reports of those who have made it to Beirut,Damascus or Amman; who have buried their dead –the victims of terroror military conflict– and then fled the country in panic; who have paidfor the release of their kidnapped children and then escaped with them.Having listened to such reports, you will quickly appreciate that thesepeople will never ever return to Iraq. Anyone who has seen the victimsof terror and military conflict with his own eyes –and I will spare you thedetails– finds it very hard to understand why the Chaldean Patriarch, forinstance, is still exhorting people to hold out. Statements made abroad–but also increasingly in the region itself– to the effect that the north ofIraq, the area occupied by the Kurds, remains a safe haven, are not reallyconvincing. It is correct that the Kurdish government and, in particular,its Christian Minister of Finance have done a great deal in material termsfor the Christians in northern Iraq. But the question is how long that willcontinue to be the case. The positive attitude of the Kurds to theChristians has to do in part with political calculations and it has hither-to earned the Kurds much premature praise. However, the wave of terrorfrom central Iraq has in the meantime arrived in northern Iraq and espe-cially in the Christian settlements, spreading fear and anxiety. So it is nolonger appropriate to talk of a safe haven.

What needs to be done? First and foremost, there is no point conti-nuing to hide from reality –that applies to the Western world as much asit does to Church authorities.

The international community must encourage the host countries inthe region to do what is necessary –in material and other ways– to atleast secure the present status quo so that the refugees can wait for bettertimes and a solution to their personal problems without having to livein constant fear in these countries but rather in relatively decent condi-tions.

The Western world, which when seen through Middle Eastern eyes isthe Christian world, must live up to its responsibility and take in thosewho have no future in the region itself. Under certain circumstances, aselective way of proceeding cannot be excluded here in the interests ofthe Christians from Iraq.

The Church in the world and, hence, the Church in Iraq must adaptthe position it has taken hitherto in linguistic terms at least and, de facto,in practical terms too. A continued Christian presence in Iraq is certainlydesirable. However, it would be irresponsible to expect the entireChristian population of Iraq to accept the role of martyrs or to force thatfate upon them.


L’intervento analizza la pericolosa situazione dei rifugiati cristiani che lascianol’Iraq. Attualmente in Medio Oriente vi sono circa 3-4 milioni di rifugiati scappa-ti da questo paese; di essi, uno su dieci è cristiano.

In Iraq i cristiani sono alla mercé del regime del terrore di gruppi islamisti e dibande criminali. Chi sceglie di rimanere convive con minacce di morte o rischia diveder distrutti tutti i propri beni. Chi scappa non trova una buona accoglienza neipaesi limitrofi: viene brevemente presentata la situazione dei rifugiati in Libano, Siriae Giordania. Le possibilità di trovare un lavoro sono nulle. Nessuno dei rifugiati inol-tre, contempla la possibilità di tornare in Iraq; tutti, compresi i rifugiati musulmani,sperano di raggiungere l’Occidente: Stati Uniti, Canada, Australia, Svezia.

Nonostante questa situazione, la Chiesa mantiene la speranza di una presenzacristiana nel paese a condizioni pacifiche, condivise dai musulmani moderati.Tuttavia, non si può continuare a nascondere la realtá. Ognuno –Chiesa, comunitàinternazionale, Occidente– è chiamato ad assumersi le proprie responsabilità.

El documento analiza la peligrosa situación de los refugiados cristianos que aban-donan Irak. Actualmente en Oriente Medio hay aproximadamente entre tres ycuatro millones de refugiados que han huido de Irak; de estos, uno de cada diez

es cristiano. En Irak los cristianos están a merced del régimen del terror de grupos islamistas y

de bandas criminales. Quien escoge quedarse, convive con amenazas de muerte y searriesga a ver destruidos todos los bienes propios. Quien escapa, no encuentra unabuena acogida en los países vecinos: viene brevemente presentada la situación de losrefugiados en Líbano, Siria y Jordania. Las posibilidades de encontrar un trabajo sonnulas. Ninguno de los refugiados contempla la posibilidad de volver a Irak; todos,incluidos los refugiados musulmanes, esperan alcanzar Occidente: Estados Unidos,Canadá, Australia, Suecia. No obstante, la Iglesia mantiene la esperanza de una pre-sencia cristiana en el país en condiciones pacíficas, compartidas por los musulmanesmoderados. Sin embargo, no se puede seguir escondiendo la realidad. Cada cual–Iglesia, comunidad internacional, Occidente– está llamado a asumir las propias res-ponsabilidades.


NGO participation in the UnitedNations Human Rights Council: NGOperspective

Budi Tjahjono Programme Coordinator of PAX ROMANA ICMICA/MIIC

The basis of Participation:

The resolution GA 60/251 on the establishment of the HRC men-tions the participation of NGOs (OP 11), as observer of theCouncil, shall be based on arrangements 1) the ECOSOC

Resolution 1996/31 and the practise of the Commission on HumanRighs.1 This again is emphasised in the Rule 7 of the Rule Procedures ofthe Council.2 However, It should also be noted for the historical recordthat in the first meeting of the Council, the voice of NGOs representingthe civil society and human rights victims were present through the sta-tements made by four representives3 during the opening of the Council,right after the high level segment. The further participations of NGOswere also made possible during the institutional building process, inwhich the first President of the Council, Ambassador de Alba (Mexico)held several informal consultations with the participation of NGOs.

The following will be some notes on the opprtunity and challengesopen for the NGOs in the Human Rights Council.

1 … the participation of and consultation with observers… and national human rights insitu-tions, as well as non-governmental organisations, shall be based on arrrangements,includingthe ECOSOC resolution 1996/31 of 25 July 1996 and practise observed by the Commissionon Human Rights while ensuring the most effective contribution of of these entities.

2 As stipulated in the Res HRC/5/1 on the institutional building of the United Nations HumanRights Council.

3 The four representive of NGOs were Arnold Tsunga (Zimbabwe), Natasa Kandic (Serbia),Sunila Abeysekera (Sri Lanka) and Maria Ocampo de Vasquez (Argentina). They were giventhe time to speak at the end of the High Level Segment of the 1st Session of Human RightsCouncil, on 22 June 2006.


• Regular SessionThe Council now has the possibility to meets at least three times a

year within the regular session and the possibility of having other mee-ting during the Special Session. For the NGOs, this is a positive develo-pent compared to the Commission, where it met only one session of sixweeks in each year. As the main UN body in addressing the violation ofhuman rights, this will enable the NGOs to bring the human rights issuein a more frequent time, without wating for a one year interval in bet-ween two session of the Commission.

However, this has given an additional challenge for the NGOs outsi-de Geneva on how to be effectively present in different sessions. It is wellunderstood that there is no need to be present in each and every sessionof the Council. However, there is a need to have a continuous monito-ring and having direct engagement with the Council. The presence ofWebcast4 has been felt very useful for many national and regional NGOs,to follow the debate. The national NGOs can directly monitor on the sta-tements made by the delegates of their government and make it accoun-table to the larger public within the country. The extranet which provi-des the copy of the most of the statements, draft resolutions, and resolu-tions have also been felt useful in bridging the gap between Geneva andnational level. Due to the difficulty to be present in Geneva, the NGOsneed to have the information on the session in advance, for a betterplan. Thus, the agenda and programme of work of the Council becomevery important element for the predictability of the discussion. Withclear programme of work, the NGOs can decide in which session theirpresence is needed.

As mentioned above, the Resolution 60/251 has mentioned that thebasis of the NGO participation is the ECOSOC Resolution 1996/31. Itmeans that the NGOs have the possibility to attend all the sessions of theCouncil, including making written statements and oral statements.However, the time arrangment for the oral statement was not clearlydecided in the first two years of the Council. With the reason of the insi-tutional building, the Council only provided three minutes for all obser-vers, regardless whether the statement is an individual or joint state-ment, either from the state observers or other observers. This list of spe-akers was also limited. Approximately, the numbers of NGOs speaking

4 The Webcast is provided for the regular and special sessions of the Human Rights Council.However, it does not cover the discussion during the informal meeting of the Council.


under each item of discussion was not exceeding than 10 NGOs. Thissurely will evolve in the coming session, where the agenda of the sessionwill be more established.

However, one of the breakthroughs in the first year of the Council wasthe allocated time given to NGOs to take part in the interactive dialoguewith the mandate holders of the Special Procedures, as well as the reportsof the High Commissioner. During the Commission, the participation ofthe NGOs in this dialogue was not possible. Although, this dialogue issupposed to address questions on the reports, some of the statementswere rather on issues which were not related directly to the reports. Thisis also supposed to be improved in the coming sessions.

• Special SessionThe NGOs also welcomes the capacity of the Council to convoke a

special session. One of the criticisms of the former Commission was itsincapacity to make a prompt response to the urgent situations. Since itsestablishment, there has been 5 Special Sessions addressing differenturgent human rights situations. The last Special Session was on theHuman Rights Situation in Myanmar. In the context of Asia, the expe-rience of the last Special Session on Myanmar was a very important expe-rience. A wide network of international, regional and national NGOs wasmobilised to make strong lobby and pressure for convening this specialsession. The other dimention of the Special Session on Myanmar wasalso to see how the regional group, in this case Asian Group, take uptheir position.

However, the challenge of the special sessions lays on the follow upand implementation of the resolutions. The NGOs work is not only inmaking pressure and lobby for convening the Special Sessions, but itshould continue in the follow-up and implementation process. The senseof urgency should be underlined, otherwise the Special Session might loseits main objective to respond to the human rights emergencies.5

• Universal Periodic Review (UPR) As the novelty of the Council, UPR mechanism will put all the

members of the UN under the scrutiny, starting from the members ofthe Council. The periodicity of four years will also enable the Councilto discuss how the recommendations are followed up by the concer-

5 GA 60/251 (para 5c) “Contribute…. and respond promptly to human rights emergencies”.


ned country. Although the first Working Group of the UPR will onlywork from 2008, the NGOs welcome this new mechanism as a newopportunity. It has been seen that the UPR process is not merely thework of the Working Group of the UPR and its plenary during theregular session, but the work is also done in the country level. Thedocuments for the consideration during the Working Group derivedfrom the information prepared by the concerned state, the compila-tion of the Office of the High Commissioner on Human Rights(OHCHR), and other relevant stake holders.6 In preparing the informa-tion, the states are encouraged to prepare the information through abroad consultation process at the national level with all relevantstakeholders. Thus, for the national NGOs, there are at least twoopportunities in taking proactive participation, one by taking part inthe consultation for the preparation of the State information, andthrough the additional information submitted to the OHCHR to besummarised for the consideration on the UPR WG. The Council hasalso given the guidelines for the submission, followed by the guideli-nes given by OHCHR on the NGOs submission.

Since the submission of the other stakeholders will finally be summa-rized only within the 10 pages, the NGOs need to develop a clear stra-tegy for submission.

• Human Rights Council Advisory CommitteeThis Committee is established to some extent to replace the Sub-

Commission on the Promotion and Protection on Human Rights. TheCommittee has the mandate to provide expertise to the Council in themanner and form requested by it, only upon its request, and in com-pliance with its resolutions and guidance. It will meet in two session offive days each. This mandate is cleary a decline from the former Sub-Commission, which had the mandate to initiate a study. Although themodality of this Advisory Committee has been agreed upon by theCouncil, the selection of the members of this Committee will only bedecided in 2008. The first task of the Committee, as stipulated by theA/HRC/6/10 is to prepare the Declaration on the Human Rights Educationand Trainning.

Regarding the NGOs participation, it is clearly mentioned that theCommittee is urged to establish interaction with civil society. The NGOs

6 See A/HRC/5/1 Annex 1 para 15.


are also entitled to participate in their work according to the arrange-ment of the ECOSOC Resolution 1996/31. This participation has thesame nature as in the Sub-Commission.

Conclusion on the NGO Participation

As mentioned in the beginning of this paper, the NGOs participationin the Council has come to a new phase. In the first year of Council, thedebate was focused on the Institutional Building during the regular ses-sions as well as the reports, both from the Special Procedures and fromthe OHCHR. There were also a series of meetings of the informal wor-king group on the insitutional building. However, the space for theNGOs to express their concerns on human rights issues was rather limi-ted, due to the nature of the session. The chance appeared in the discus-sion of “other issues”.7 It was very difficult for the many national NGOsto be consistently following all the discussions of the insitutional buil-ding. The participation of the international NGOs was more visible.

As the second year has started and the Council is supposed to startits consideration on the substantial issues, the national and regionalNGOs now start to focus on more substantial participation. The prepa-ration of the Universal Periodic Review has become a starting point tomake the work of NGOs to be more coordinated, either through jointpreparation and consultation at the national level, sharing of informa-tion, or defining common priorities. As the UPR is often considered asthe novelty of the Council, for the NGOs, the UPR provides an oppor-tunities, first to build strong network focusing on the Council, andsecondly to bring the Human Rights Council process to the nationallevel.

At the international level, the new Council provides a challenge onhow the international NGOs could provide support to the nationalNGOs. The challenges on logistical arrangment, as well as the expertisein international lobby will be a meeting point for the two levels. Theinternational NGOs also need to assume their responsibility to facilitateand empower the national NGOs.

During the Commission on Human Rights, the NGOs without ECO-SOC Status could participate through the subsidiary bodies of the Sub-

7 In the 2nd - 4th Regular Session, there was allocation time for the discussion on “other issuesincluding initiaves/issues/decisions/resolutions”.


Commission,8 namely the working groups of the Sub-Commission andits Social Forum. In the Council, those working groups have been trans-formed in different forms. In the 6th Session of the HR Council, the WGon Contemporary Form of Slavery, the Council has created a SpecialRapporteur on the New Form of Slavery, while for the WG on Minorities,the Council decided to establshed a Forum on Minority Issues, while theWG on Indigenous Population is yet to be decided in the following ses-sions. Regarding the Social Forum, it remains, but now it is a subsidiarybody directly to the Council. Thus, the participation of the Non ECO-SOC Status NGOs will be made possible through the participation on theForum on Minority Issues, the Social Forum of the Council. The followup of the WG on Indigenous Populations is yet to be decided by theCouncil, however, there are efforts done by the NGOs working on theIndigenous Population to include the particpations of the Non-ECOSOCNGOs.

As a final note, there is a new development for the participation of theNational Human Rights Institution. In the former Commission, theNHRI could only make intervention during the deliberation of theAgenda Item 18.9 However, as mentioned above, para 11 of GA Res60/251 mentions clearly the modality of the participation on NHRI. It isfurther clarified in the Rule of Precedures of the Council, Rule (b).10 Itmeans that they now can participate under all agenda item of theCouncil, not only limited to one specific agenda only.

L’argomento trattato dall’intervento riguarda la partecipazione delle Organizza-zioni Non-Governative nel nuovo Consiglio per i Diritti Umani delle NazioniUnite.

8 In its last meeting in 2006, the Sub-Commission had three pre-sessional working groups onMinorities, Indigenous Populations, and Contemporary Forms of Slavery. It also had theSocial Forum.

9 Item 18 of the Commission on Human Rights was “Effective Functioning of human rightsmechanisms”, where one of the sub-item was the national insitutions.

10 Rule 7 (b) of the Rules of Precedure of Human RIghts Council, “Participation of nationalhuman rights insitutions shall be based on arrangements and practise agreed upon by theCommission on Human Rights, including resolution 2005/74 of 20 April 2005 while ensu-ring the most effective contribution of these entities”.


Durante il primo anno di attività del Consiglio, il dibattito è stato focalizzatosoprattutto sui meccanismi di funzionamento dell’organo, lasciando alle ONG unospazio estremamente limitato per esprimere le proprie opinioni. Con il secondoanno, le ONG nazionali e regionali hanno iniziato a godere di una partecipazionemaggiore. In particolare:

– Le Sessioni Regolari, più frequenti rispetto a quella annuale della Commissioneper i Diritti Umani, permettono alle ONG di far sentire più spesso la propria vocee consentono –previo un costante monitoraggio– di non essere presenti ad ognisessione;

– Le Sessioni Speciali possono essere convocate grazie all’attività di lobby delleONG;

– Le Revisioni Periodiche Universali offrono almeno due opportunità di partecipa-zione: durante le consultazioni a livello nazionale e attraverso le informazioniaggiuntive sottoposte al Ufficio dell’Alto Commissariato per i Diritti Umani;

– Il Comitato Consultivo per i Diritti Umani, infine, è esortato ad interagire con lasocietà civile.

Altri piccoli cambiamenti sono citati nel testo, ed altri ancora si sta cercando diottenere per allargare la base partecipativa delle ONG.

El argumento tratado en el documento hace referencia a la participación de lasorganizaciones no gubernamentales del nuevo Consejo para los DerechosHumanos de las Naciones Unidas. Durante el primer año de actividad del

Consejo, el debate se ha focalizado sobre todo en los mecanismos de funciona-miento del organismo, dejando a las ONG un espacio estrechamente limitado paraexpresar sus opiniones. Durante el segundo año, las ONG nacionales y regionaleshan empezado a disfrutar de una participación mayor. En concreto:

– Las Sesiones Regulares, más frecuentes que la sesiones anuales de la Comisiónpara los derechos humanos, permiten que las ONG puedan hacerse escucharmás a menudo, esto permite –previa una constante instrucción– que no seanecesaria su presencia en cada una de las reuniones.

– Las Sesiones Especiales pueden ser convocadas gracias a la actividad de lobbyde las ONG.


– Las Revisiones Periódicas Universales ofrecen por lo menos dos oportunidadesde participación: durante las consultas a nivel nacional, y a través de las infor-maciones adicionales dependientes de la Oficina del Alto Comisionado para losDerechos Humanos.

– Por último, se pide al Comité Consultivo para los Derechos Humanos, que inter-actúe con la sociedad civil.

Otros pequeños cambios se citan en el texto, algunos aún se están intentandoobtener para aumentar la base participativa de las ONG.


The Work for Justice and Peace

Renato Raffaele Cardinal Martino President of the Pontifical Council for Justice and Peace

First of all, allow me to express my gratitude for the opportunity tobe with you today. I thank the leadership of Pax RomanaICMICA/MIIC for the kind invitation to speak to you today about

the hopeful contribution of Catholic Social Teaching to the humanfamily in the work for justice and peace in this age of globalization.

Transforming social realities with the power of the Gospel, to whichwitness is borne by women and men faithful of Jesus Christ, has alwaysbeen a challenge and it remains so today at the beninning of the thirdmillennium of the Christian era. The proclamation of Jesus Christ, the“Good News” of salvation, love, justice and peace, is not readily receivedin today’s world, devastated as it is by wars, poverty and injustices. Forthis very reason the men and women of our day have ever greater needthan ever of the Gospel: the faith that saves, of the hope that enlightens,of the charity that loves.

The Church is an expert in humanity, and she anticipates with trustand with active involvement the “new heavens” and the “new earth” (2Peter 3:13), and which she proclaims to every person, in order to helppeople to live their lives in the dimension of authentic meaning. “GloriaDei vivens homo”: the human person who fully lives his or her dignitygives glory to God, who has given his dignity to men and women. In thisregard, work and human dignity go hand in hand.

In 1891 Pope Leo XIII wrote what is considered to be the first “SocialEncyclical Letter”, Rerum Novarum. He wrote that Letter as a way tocommunicate the concern of the Church for the social conditions of theday. In particular, he addressed the state of the industrial world and thesituation of human labor and workers. Ninety years later, those con-cerns, as they had involved and changed, were once again addressed byServant of God Pope John Paul II in his 1991 Encyclical Letter, Laboremexercens.

In the opening lines of Laborem exercens, John Paul II wrote: “I wish todevote this document to human work and, even more, to man in the vast


context of the reality of work.”1 This centrality of the human person hasalways guided the Social Doctrine of the Church. From its very begin-ning, the Church has proven her concern for the welfare of all people -not just the believing community, but for all. It begins with the recogni-tion within the Church of the human dignity with which each one of usis endowed. This human dignity comes to us from God the Father, whocreated us in his likeness and image and binds us together in solidarityas brothers and sisters.

Catholic social teaching offers an important vision of an alternativeapproach to the development of peoples with principles designed to eva-luate progress in the cultural and social spheres and to guide implemen-tation. The foundational concepts and principles of Catholic socialthought can help to forge a more just globalization and a more integralhumanism by developing a social ethic. This ethic is based on the dis-cernment and reading of the Gospels as the source of a moral imagina-tion capable of moving people beyond the status quo, and drawing peo-ple to look at social, political, and economic realities with new eyes.

We know that the Church’s social doctrine was formed over the cour-se of time, through the numerous interventions of the Magisterium onsocial issues. The fact that it came about in his manner makes it unders-tandable that certain changes may have taken place with regard to itsnature, method and epistemological structure. The Encyclical Letter ofPope John Paul II, Sollicitudo Rei Socialis, clarifies this decisively when itstates that the Church’s social doctrine “belongs to the field, not of ide-ology, but of theology and particularly of moral theology.” It further sta-tes that the Church’s social doctrine is “the accurate formulation of theresults of a careful reflection on the complex realities of human existen-ce, in society and in the international order, in the light of faith and ofthe Church’s tradition.”

Allow me, then, to speak about this “reflection” of the Church in thecontext of the Compendium of the Social Doctrine of the Church. This com-pilation of social doctrine, which describes the care and concern that theChurch has shown down through the ages, has been called “theChurch’s best kept secret”. I hope that, little by little it will become nosecret at all as more people become familiar with the Compendium andthe Gospel message of love and concern that Jesus taught to his disciplesand to those who gathered to hear his words.

1 Pope John Paul II. Encyclical Letter Laborem exercens, 14 September 1981 (1).


As I wrote in the Introduction, “Every reader of ‘good will’ will be ableto understand the motives that prompt the Church to intervene with herdoctrine in the social sector, an area which, at first glance, does notbelong to the Church’s competence, and these same readers will see thereasons for an encounter, for dialogue, for cooperation in serving thecommon good.”2

The Compendium of the Social Doctrine of the Church, was presented on25 October 2004, having been drawn up by the Pontifical Council forJustice and Peace at the request of our beloved Servant of God, Pope JohnPaul II. It was a project first undertaken by my predecessor, CardinalFrancis Xavier Van Thuan. Unfortunately, he was not able to see it com-pleted, as the Lord called him to heaven in 2002. I feel very fortunate tohave been able to finish the work and present it to Pope John Paul IIbefore he too was called to the Lord. In fact, when I did present it, theHoly Father’s first reaction was to say, “Ah, FINALLY!” At the presenttime it has been translated into 33 different languages.

The Compendium places social doctrine at the heart of the mission ofthe Church. It explains, echoing the words of Pope John Paul II inSollicitudo rei socialis: how the Church, existing in the world and for theworld, although not of the world –cannot neglect her mission of brea-thing Christian life into the world.3

“To the Church belongs the right always and everywhere to announcemoral principles, including those pertaining to the social order, and to makejudgements on any human affairs to the extent that they are required by thefundamental rights of the human person or the salvation of souls.”4

“The teaching and spreading of her social doctrine are part of theChurch’s evangelizing mission. And since it is a doctrine aimed at gui-ding people’s behaviour, it consequently gives rise to a ‘commitment tojustice’, according to each individual’s role, vocation and circumstances.

The condemnation of evils and injustices is also part of thatministry of evangelization in the social field which is an aspect of theChurch’s prophetic role. But it should be made clear that proclamationis always more important than condemnation, and the latter cannot

3 “The Church has the right to be a teacher for mankind, a teacher of the truth of faith: thetruth not only of dogmas but also of the morals whose source lies in human nature itself andin the Gospel … This right of the Church is at the same time a duty, because she cannot for-sake this responsibility without denying herself and her fidelity to Christ: ‘Woe to me if I donot preach the Gospel!’ (1 Cor 9:16)” (Compendium, pp. 70-71).

4 Compendium of the Social Doctrine of the Church, (71).


ignore the former, which gives it true solidarity and the force of highermotivation.”5

When the Church takes an interest in human promotion, when sheproclaims the rules for a new coexistence in peace and justice, when sheworks with all people of good will for creating relations and institutionsthat are more human, she “teaches the way which man must follow inthis world in order to enter the Kingdom of God. Her teaching thereforeextends to the whole moral order, and notably to the justice which mustregulate human relations. This is part of the preaching of the Gospel”.6

The fact that the Compendium places social doctrine within the pro-per mission of the Church, on the one hand, means that social doctrinemust not be considered as something added on, as something incidentalto Christian life; on the other hand, it is an aid in understanding how thisdoctrine belongs to a community subject. The adequate subject of socialdoctrine, in fact, is nothing other than the entire ecclesial community.

In paragraph 79, the Compendium affirms: “The social doctrinebelongs to the Church because the Church is the subject that formulatesit, disseminates it and teaches it. It is not a prerogative of a certain com-ponent of the ecclesial body but of the entire community; it is theexpression of the way that the Church understands society and of herposition regarding social structures and changes. The whole of theChurch community –priests, religious and laity– participates in the for-mulation of this social doctrine, each according to the different tasks,charisms and ministries found within her”.

Taking up the call by Pope Paul VI in his Encyclical Letter PopulorumProgressio as well as Pope John Paul II in Sollicitudo rei socialis, theCompendium is put forward as a manifesto for bringing about a newhumanism. Presenting it in this way does not seem to involve a forcedinterpretation –maybe manifesto is seen as too strong a word. In fact, inthe introduction, we find the statement that the Compendium has beendrawn up in order to promote and sow the seeds for the civilization ofan integral humanism in solidarity that is open to Trascendence (cf. No.7). It is a guide in the sense that within it are found the indications –asthey exist both in the mind and in history– of a new society, in order togive concrete expression to the ever pressing requirements of the Gospeland of Christianity.

5 Pope John Paul II, Encyclical Letter, Sollicitudo rei socialis, 30 December 1987, p. 41.

6 Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientiae, p. 63.


Humanity cannot live without prospects for the future, without gui-ding principles. It is always necessary for the essence of Christianity tobe translated into concrete terms, in every context and historical period.This “essence of Christianity” has been addressed many times by PopeBenedict XVI. It is necessary for the riches of the Gospel to take on a newlife and to extend into the social and cultural ethos of peoples. In thisway, every generation may have hope, so that the commitment of eachgeneration to the growth of civilization may be strengthned. In thecurrent context of globalization, in fact, the Social Doctrine of theChurch calls the human family to an integral solidary humanism andimplores all to make an investment in the best of individuals and peo-ples, in the positive energies of history.

The Compendium also states that the first contribution that theChurch offers the political community is of a religious nature and corres-ponds to her mission: preserving and promoting in the conscience of allthe sense of the trascendent dignity of the human person. As declared inNo. 26 of Gaudium et Spes: “The ferment of the Gospel too has arousedand continues to arouse in man’s heart the irresistible requirements ofhis dignity”. In the message of Christ, the human community can findthe strength that will enable people to love their neighbour as anotherself, to combat all that is contrary to life, to accept the fundamentalequality of all, to fight against every form of discrimination, to overco-me a purely individualistic ethic in the perspective of civil friendship (cf.Nos. 390-392).

In this perspective, religious freedom is a good for society. A secularautonomy that is truly autonomous would guarantee this religious free-dom and permit the Church to undertake this task that has a publicvalue, although it is not directly political. Making reference to Gaudiumet Spes, the Compendium specifies very well what the proper function ofthe Church should be with regards to the political order: “The Church isnot to be confused with the political community and is not bound toany political system.7 In fact, the political community and the Churchare autonomous and independent of each other in their own fields, andboth are, even if under different titles, ‘devoted to the service of the per-sonal and social vocation of the same human beings’.8 We can also affirm

7 Cf. Second Vatican Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58, 1966, p. 1099;cf. Catechism of the Catholic Church, 2245.

8 Second Vatican Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58, 1966, p. 1099.


that the principle of secular autonomy and the principle of religious fre-edom present a specific acquisition of Christianity, an acquisition ofgreat significance on the level of history and culture.

The Compendium speaks also of democracy, the political system that,better than any other, fosters participation and therefore mutual solida-rity and cooperation within the political community. I would summari-ze the Compendium’s reflection on democracy in these terms: demo-cracy is an instrument and not an end, nonetheless even if it is only aninstrument it must not be reduced to mere procedure: “An authenticdemocracy is not merely the result of a formal observation of a set ofrules but is the fruit of a convinced acceptance of the values that inspiredemocratic procedures” (No. 407). For this reason, the Compendiumunderstands and promotes democracy as a political system that allowsfor the protection and development of the human person.

The Social Doctrine of the Church also has a word to say about “livingin harmony with nature” –an aspect of our work at the PontificalCouncil for Justice and Peace that is becoming more intense eachmonth. The Compendium speaks of this harmony, with balance and wis-dom, in the chapter on safeguarding the environment. The key point putforth by the Compendium is the following: human action with regard tonature must be guided by ethics. The ecological problem must thereforebe seen as an ethical problem, since there is a constant interaction bet-ween the human person and nature (cf. Nos. 461-465). But nature can-not be understood in an ethical sense if it is considered only from a pointof view that idolatrizes it, or if it is understood as a field for the indiscri-minate exercise of technology. In the perspective of the Compendium,the ecological emergency is also an anthropological emergency. The waythat we relate to the world depends on the way that mankind relates toitself. But we must also add that the way that man looks inside himselfdepends on how he turns to God. When man wishes to set himself up inthe place of God he loses sight of himself and of his responsibility togovern nature (cf. No. 487).

Finally I come upon the promotion of peace –not only an essentialtool, but as Pope Paul VI wrote in Populorum Progressio, “the new namefor development” (76). We can understand the Compendium’s reflectionon peace if we make a distinction between peace as the absence of warand peace as life that is fully human. The Compendium is concernedmany times with peace in the first sense, but it is concerned even more–infinitely more and constantly so– with peace in the second sense. This,in fact, is the “fullness” of peace, which includes truth, freedom and jus-


tice, and which alone makes it possible to arrive firmly at peace as theabsence of war. I do not believe I am in error in saying that theCompendium always speaks of justice or solidarity, of the unity of thehuman family, of God’s plan for humanity, of the human rights of everyperson and the corresponding duties, of the dignity of the human per-son, peoples and cultures. In the Compendium, therefore, peace alsotakes on a powerful cultural significance that is very relevant for today.The sense of mutual respect for religious and cultural traditions, dialoguebetween religions, international cooperation, a culture of openess: theseare all fundamental dimensions that foster peace. According to theCompendium, at play here is the ultimate meaning of the building up ofhuman society and, consequently, of peace (cf. Nos. 494-496).

As I conclude this presentation, I wish to make a connection betweenthe Compendium and the first Encyclical Letter of our Holy Father, PopeBenedict XVI. In fact, placed at the hearth of Deus Caritas Est –especiallyin paragraphs 26-29– is the Social Doctrine of the Church, explicitly refe-rred to also in paragraph 27 with the historical sketch from RerumNovarum to Centesimus Annus. In the same place, moreover, reference ismade to the publication of the Compendium of the social doctrine of theChurch, which has made a “comprehensive presentation” of the entiresocial teaching of the Church. We can therefore say that the EncyclicalLetter takes in not only certain aspects of social doctrine but the wholeof the modern Social Doctrine of the Church. Social doctrine is placedwithin –and not at the margins of– the Christian proclamation that Godis love. Social doctrine, accordingly, is connected with the love that, as atheological virtue, is the divine life itself that nourishes the Church inher service to the world, and that, as a human virtue, is that civil andsocial friendship without which the community bonds between mengrow weak and uncertain. Deus Charitas Est proclaims love as the veryessence of God, and precisely for this reason it does not fail to considerthe human and the social aspects of love, which are illuminated andpurified in that light. Within this dialogue between the divine and thehuman is found the social doctrine of the Church, which must conti-nuously make appeals to that love that comes from divine life while atthe same time it must bend down lovingly to the needs of humanity.

The connection between the Social Doctrine of the Church and loveis therefore very deep. This doctrine is at the service of the individualperson known and loved in the fullness of his or her calling, and has asits purpose the care and responsibility for man whom Christ himself hasentrusted to the Church. Moreover, the original connection between the


social doctrine of the Church and God’s love –or God who is love– isfound in the decisive and essential fact that this doctrine is the Churchproclaming “the truth about Christ, about herself and about man”(Sollicitudo Rei Socialis, 41), and the heart of this proclamation is that Godis love. It is no coincidence that the Compendium of the Social Doctrine ofthe Church begins with the first chapter entitled “God’s Plan of Love forHumanity” and ends with the conclusion “For a Civilization of Love”.

La dignità della persona umana è da sempre al centro della missione della Chiesa.Nel mondo di oggi, devastato da guerre, povertà, ingiustizia, l’uomo ha più chemai bisogno di ritrovare il messaggio di salvezza, pace, amore e giustizia, fonda-

mento della Dottrina Sociale della Chiesa.I principi di tale insegnamento sono stati trascritti, per volere di Giovanni Paolo II,

nel Compendio della Dottrina Sociale della Chiesa (2004). Esso offre un fondamentaleapproccio alternativo allo sviluppo ed al progresso, con l’obiettivo di dare un voltopiù umano e giusto alla globalizzazione. L’opera illustra la missione di evangelizzazio-ne della Chiesa, proclama le regole per una coesistenza pacifica, insegna come crea-re relazioni ed istituzioni piú umane, delinea principi-guida necessari alla famigliaumana per realizzare un umanesimo solidale ed integrale.

Ispirandosi alla Gaudium et Spes, il Compendio affronta la relazione tra Chiesa ecomunità politica, parla di democrazia come strumento atto alla protezione dellapersona umana, insegna l’etica del vivere in armonia con la natura. In ultimo, pro-muove la pace, il dialogo tra religioni, la cooperazione internazionale.

L’intervento si conclude con la speranza che la Dottrina Sociale della Chiesa, anzi-chè essere “il segreto della Chiesa meglio mantenuto”, diventi un messaggio conos-ciuto da tutti, ovunque nel mondo.

La dignidad de la persona humana es, desde siempre, la misión de la Iglesia. Enel mundo de hoy, devastado por guerras, pobreza, injusticia, el hombre tienemás que nunca la necesidad de reencontrar el mensaje de salvación, paz, amor

y justicia, fundamentado en la Doctrina Social de la Iglesia. Los principios de talesenseñanzas han sido transcritos, siguiendo la voluntad de Juan Pablo II, en el


Compendio de la Doctrina Social de la Iglesia 2004. Este ofrece una aproximación fun-damental y alternativa al desarrollo del progreso, con el objetivo de dar un rostro máshumano y justo a la globalización.

La obra ilustra la misión de evangelización de la Iglesia, y proclama las reglas parauna coexistencia pacífica, enseña cómo crear relaciones y instituciones más humanas,delinea principios, guías necesarias para la familia humana dirigidas a realizar unhumanismo sólido e integral. Inspirándose en la Gaudium et Spes, el Compendioafronta la relación entre Iglesia y comunidad política, habla de democracia como uninstrumento apto para la protección de la persona humana, enseña la ética del viviren armonía con la naturaleza. Por último, promueve la paz, el diálogo entre las reli-giones y la cooperación internacional. El documento concluye con la esperanza deque la Doctrina Social de la Iglesia, antes de que sea “el secreto mejor mantenido”,resulte un mensaje conocido por todos, en el mundo entero.


Missione ecclesiale in ambito educativo

Loreto BallesterDirettrice Generale de l’Istituzione Teresiana

Nel quadro dell’impegno della Chiesa per la pace e la giustizia,celebriamo i sessant’anni di Pax Romana e teniamo presente, edevidenziamo con riconoscenza, il consistente apporto, lungo sei

decadi, di questa concreta associazione alla missione ecclesiale. Vivissimecongratulazioni.

Ci è grato, in quest’occasione, ricordare con gratitudine l’impegno delProf. Patricio Rodé, con il quale l’Istituzione Teresiana ha avuto l’oppor-tunità di mantenere una relazione di vera amicizia e collaborazione.

Partecipare a questo incontro mi permette di prendere in considera-zione alcuni aspetti dell’impegno per la giustizia e la pace, vissuti conl’incoraggiamento costante della Santa Sede davanti alle sfide del nostrotempo, particolarmente nel campo proprio delle associazioni laicali edella loro prospettiva educativa.

La giustizia e la pace si incarnano sempre in realtà concrete che lascia-no, nell’ambito delle nostre associazioni laicali e intorno ad esse, il sapo-re del Regno di Dio e l’urgenza di una missione. Toccano senz’altro,anche le caratteristiche di una spiritualità che mira alla presenza evange-lizzatrice nel mondo di oggi. Questo impulso evangelizzatore è la ragiond’essere della Associazione di Fedeli Laici, l’Istituzione Teresiana, con unamissione all’interno della missione della Chiesa che si svolge dalla suafondazione, nel 1911, ad opera di San Pedro Poveda, nei diversi croceviadel dialogo tra la fede e la cultura, con particolare attenzione agli scena-ri e ai processi educativi.

In questa prospettiva vorrei sviluppare due punti. In primo luogo ricorderò alcune espressioni del nostro comune patri-

monio ecclesiale, che sono alla base dell’impegno delle associazioni lai-cali per la giustizia e la pace.

Dopo, offrirò alcuni elementi di questa missione vissuta in chiave edu-cativa, di formazione delle persone, di sviluppo di mentalità, nell’ambitodella missione svolta dall’Istituzione Teresiana, che si colloca in questaprospettiva, quello, cioè, che chiamiamo un’impostazione socio-educativa.


A modo di memoria

Dinanzi all’evento e alla tematica che ci convoca, diventano partico-larmente vive per i laici e per i laici associati le espressioni dellaChristifideles Laici che fanno riferimento a promuovere la dignità dellapersona umana, a situarla al centro della vita economico-sociale, a evan-gelizzare la cultura e le culture, a porre l’azione politica a difesa e promo-zione della giustizia.

Desideriamo accogliere oggi di nuovo queste sfide, evocando chiavi epunti di riferimento tanto significativi, come la Costituzione Gaudium etSpes e l’Esortazione Apostolica di Paolo VI, Evangelii Nuntiandi, e ricor-dando in modo simbolico il Compendio della Dottrina Sociale della Chiesadell’ottobre del 2006 e la recente Lettera del 28 aprile di Sua SantitàBenedetto XVI alla Presidente della Pontificia Accademia delle ScienzeSociali, Professoressa Mary Ann Glendon.

Nella dottrina della Chiesa ci è ricordato che la persona umana costi-tuisce la principale sollecitudine dell’azione sociale dei cristiani. La solle-citudine per la persona umana acquista dimensioni che fanno riferimen-to ad ogni essere umano ma, evidentemente, anche alla qualità dellaconvivenza tra persone e popoli. La dignità della persona umana è stret-tamente collegata alla realtà della pace e della giustizia.

Conosciamo i grandi rischi a cui è sottoposta l’umanità e ogni perso-na, quando la propria dignità non è rispettata e quando la convivenzanon si orienta al bene comune. Nei giorni di spietata violenza che stia-mo vivendo, sappiamo –instancabilmente ce lo ricordano i Papi, comeha fatto Benedetto XVI nell’Angelus di domenica 20 maggio– che la paceè frutto della giustizia e di un amore che spesso comporta il perdono e lariconciliazione.

Vediamo in modo particolare la rilevanza di questo pensiero nellerealtà culturali. Ci allacciamo così al pensiero della CostituzioneGaudium et Spes (GS 43), o più semplicemente all’indice analitico delPontificio Consiglio di Giustizia e Pace.

L’impegno sociale e politico dei laici nello spazio culturale è chiama-to a garantire a tutti e ad ognuno il diritto a una cultura “conforme alladignità della persona, senza distinzione di stirpe, di sesso, di nazione, direligione o di condizione sociale” (GS 60).

Come diceva recentemente il Cardinale Poupard, evangelizzare unacultura concreta contemporanea significa rendere presente il Vangelo diCristo non solo nei cuori degli uomini e delle donne, ma anche nell’ethos culturale predominante. La dignità inalienabile della persona


umana, il riconoscimento dei diritti umani, deve trovare la sua forma diespressione in ogni cultura e sistema sociale e politico.

Pertanto, “Occorre evangelizzare –non in maniera decorativa, a somi-glianza di vernice superficiale, ma in modo vitale, in profondità e finoalle radici– la cultura e le culture dell’uomo…partendo sempre dalla per-sona e tornando sempre ai rapporti delle persone tra loro e con Dio”(EN, 20).

Una cultura, quindi, che metta al centro l’essere umano, il primo cam-mino che la Chiesa deve percorrere –come ci dice la Redemptor hominis–,quell’essere umano creato a immagine e somiglianza di Dio e redento daCristo, capace di verità, di bellezza e di bene. La Chiesa dinanzi alla sfidadelle culture guarda le persone nella loro profonda realtà di figli e figliedi Dio, rivelata in Gesù Cristo. Dovremmo approfondire molto sul signi-ficato racchiuso nell’espressione di Paolo VI, quando si riferiva allaChiesa come “esperta in umanità”.

Un progetto socio-educativo

Davanti alle grandi sfide appena ricordate, davanti alle tre grandi sfidea cui accenna Benedetto XVI nella lettera alla Presidente della PontificiaAccademia delle Scienze Sociali –la prima, lámbiente e uno sviluppo sos-tenibile, la seconda, il nostro concetto di persona umana e, di conse-guenza, le nostre relazioni reciproche, la terza, che si rapporta ai valoridello spirito– abbiamo molta strada da percorrere.

Sappiamo bene che alla radice della povertà di molti popoli si trova-no forme diverse di privazione culturale e di mancanza di riconoscimen-to dei diritti culturali, nonchè disuguaglianze negli strumenti che laconoscenza e lo sviluppo tecnologico necessita. Il cammino dell’educa-zione e della formazione diventa un cammino ineluttabile. È necessaria,continua Benedetto XVI, una giusta uguaglianza di opportunità, specienel campo dell’educazione e della trasmissione della conoscenza. Eaggiunge, nella lettera citata, una chiara motivazione: “I beni spiritualiche sono tipici dell’uomo si espandono e si moltiplicano quando sonocomunicati: al contrario dei beni divisibili, i beni spirituali, come laconoscenza e léducazione, sono indivisibili e più vengono condivisi, piùvengono posseduti” Non tutti, però, purtroppo, sono convinti di questo.Il potere è legato alla conoscenza.

All’interno del quadro presentato, mi riferisco adesso ad un contribu-to che incomincia già a dare i suoi frutti in diversi paesi de l’AmericaLatina, dell’Europa, dell’Asia, dell’Africa. Si tratta dell’impostazione


socio-educativa della missione che l’Istituzione Teresiana promuove sindagli albori di questo nuovo secolo. È un’ impostazione ereditata dalledimensioni peculiari della visione educativa di San Pedro Poveda e checompendia queste sottolineature: l’accesso all’educazione come esigenzaumanizzatrice; l’interculturalità, come insieme dei processi che costruis-cono l’identità e la mentalità comunitaria; un’opzione chiara a favore deidiritti umani come esigenza di inclusione. Tutto questo, evidentemente,nel quadro teologale ed ecclesiale che configura questa azione come unavera missione impegnata con i valori del Vangelo.

L’impostazione socio-educativa a cui mi riferisco

– È chiamata non solo a rendersi operativa negli ambiti dell’educazio-ne formale, ma comprende molte forme di presenza proprie dell’a-zione del laicato nelle strutture della società. Possiamo dire che ogniattività umana è chiamata ad essere educativa, formativa.

– Implica un’opzione chiara a favore di un’impostazione inclusivadell’educazione, un’educazione in dialogo con la realtà umana nelpresente, e a favore, in genere, delle relazioni interculturali che seg-nano la qualità e la fisionomia dei nostri paesi e città.Un’educazione trasformatrice che renda stabili le fondamenta mora-li della società civile, capace dei cambiamenti necessari.

– È cosciente che essere agenti di umanizzazione e di trasformazionepresuppone lasciarsi interpellare dagli avvenimenti che configuranosia la società in cui viviamo, sia la globalità del pianeta. Oggi localee globale sono tra loro in intima relazione. Siamo parte di un tessu-to complesso che, al tempo stesso, costruiamo.

– È cosciente che in un’epoca di trasformazione e di cambiamentisociali di grande ampiezza, promuovere una cultura e un’educazio-ne alla pace, promuovere la giustizia oggi articola uguaglianza e dif-ferenza, promuovere la solidarietà, costruire una nuova cittadinan-za, passano indiscutibilmente attraverso processi educativi in cuiognuno sia agente attivo del proprio sviluppo, e sia considerato, daun punto di vista olistico, nelle sue diverse dimensioni. Processi chefavoriscano lo sviluppo delle persona dei gruppi umani attraversoun esercizio disciplinato della ragione pratica e un allenamento dellavolontà ad aiutare a formare le coscienze, a sviluppare i sentimentie la capacità di amare.

– Si tratta di una proposta educativa accompagnata in primo luogo da un’esperienza attualizzata della fede, vissuta con il coraggio


dell’impegno e della fortezza dei primi cristiani e di un’irradiazioneche è testimonianza della missione ecclesiale ricevuta comeAssociazione. Non si tratta di evangelizzare le culture a partire daconcetti astratti ma anzitutto di animare l’esperienza quotidiana apartire dalla propria vita. È un ministero di tutta la comunità eccle-siale perché nessuno può rimanere indifferente quando è in gioco lapiena realizzazione dell’essere umano. Il compito è complesso, è dif-ficile e comporta dei rischi.

– Questa impostazione che pone lo sguardo sulla dignità della perso-na, riguarda al medesimo tempo le azioni educative e sociali e com-porta soprattutto la formazione di persone capaci di essere soggettidella propria vita e agenti sociali. È un impegno soprattutto a forma-re “agenti moltiplicatori”, tutti coloro, cioè, che nel loro campo pro-fessionale educano, formano, intervengono nell’organizzazione deibeni e dei servizi. Tutti coloro che si sentono chiamati da una voca-zione a fare della loro vita familiare, sociale, professionale, un’op-portunità di cambiamento culturale nella prospettiva dell’EvangeliiNuntiandi.

La chiave del processo educativo: l’educatore

Anche il nostro impegno nella formazione degli educatori e degliagenti sociali ci conduce alla necessità di dare impulso ad azioni forma-tive. In particolare nella formazione di chi opera nelle strutture stataliche, nella maggior parte dei paesi, spesso mancano di stimoli e sono sot-toposti a duri dibattiti culturali e politici (volti al loro aggiornamentopermanente come agenti di cambiamento e di trasformazione sociale.)Questo grande progetto –che continua la tradizione associativa a partiredai tempi della fondazione– promuove un ampio movimento pedagogi-co attorno a questa impostazione della missione, e comporta, di conse-guenza, il rendere possibile l’esistenza e la creazione di vere comunità diapprendistato.

Dove troviamo l’opportunità per un’impostazione socio-educativa di questo tipo

Come esempio simbolico posso elencare alcune esperienze in diversiluoghi del mondo nelle quali, quasi sempre attraverso azioni coordinate,è possibile lavorare a favore della giustizia e della pace nella chiave dellaimpostazione socio-educativa a cui abbiamo accennato:


– Una residenza universitaria a Betlemme, l’unica femminile che esis-te sul posto, che appartiene al Patriarcato, è affidata all’IstituzioneTeresiana. Convivono giovani palestinesi musulmane e cristiane.L’équipe è multiculturale; una coppia di sposi palestinese, membridell’Istituzione, entrambi professori all’Università, costituisconopunti di riferimento importanti.

– L’azione in Spagna, a Castiglia e Leon, di una ONG dell’IstituzioneTeresiana, con un’azione significativa nell’elaborazione della Leggedi Cooperazione e Volontariato.

– La comunicazione tra adolescenti e professori, tra genitori, attraver-so l’affrattellamento di due centri educativi in contesti culturalidiversi: la Bolivia, centro educativo alla periferia di la Paz e laSpagna, centro educativo a Valencia. Questo, all’interno dei pro-grammi di cooperazione internazionale.

– Un programma di promozione umana e di sviluppo interculturale aChicago. Realizzato nelle parrocchie della zona sud di Chicago,accoglie un buon numero di donne e uomini con il fine di agevola-re l’integrazione culturale. Forma, dà protagonismo e li rende a lorovolta agenti moltiplicatori

– Un laboratorio di analisi cliniche a Malabo (Guinea Ecuatoriale).Risponde a necessità sanitarie non coperte dalle leggi del paese e,soprattutto, offre una formazione integrale agli operatori nel campodella salute.

– La formazione di animatrici rurali al sud dell’India, nello stato diKarnataka, Diocesi di Karwar. Dà nuovamente alla donna la sua dig-nità, sviluppa la sua capacità di cambiamento sociale, favorisce l’e-ducazione dei più deboli.

Molte possibilità e anche molte sfide: inventare, creare, scoprire,rischiare...

Gli impegni con dimensione educativa, richiedono grande creativi-tà, comportano la necessità di assumere dei rischi (Doc. IstituzioneTeresiana, a che cosa ti senti inviata nel secolo XXI? Una ricerca condivisain ascolto a Dio. Assemblea Plenaria de l’Istituzione Teresiana, luglio2006):

– Creare nuove prassi educative e culturali richiede di unire le forzecon altri. In un’epoca segnata da un forte individualismo, puntiamosullo scambio e sulla collaborazione sia nell’ambito familiare, rela-zionale o professionale, sia nella partecipazione in organizzazioni


cittadine, movimenti sociali o associazioni professionali, reti e forinell’ambito locale e internazionale.

– Si rende indispensabile individuare i soggetti sociali emergenti inogni tempo: la loro dignità, le loro potenzialità, la loro presenza oassenza. Ancora oggi l’attenzione a gruppi socialmente esclusi, laformazione degli educatori, la sensibilità di fronte alla situazionedella donna, l’importanza della famiglia, lo sguardo rivolto ai giova-ni, le necessità e le possibilità degli emigranti, per elencare alcuni diquesti soggetti, sollecitano intenzionalità formative, trasformatrici,evangelizzatrici.

– E’ indispensabile uno sguardo attento ai nuovi fenomeni sociali eculturali, e ai così detti “nuovi areopaghi”, indicati dalla RedemptorisMissio. È necessario in realtà un lungo cammino non solo di analisima anche di attento discernimento.

Parole di conclusione

Dinanzi alle sfide che presenta l’impegno per la pace e la giustizia inchiave formativa ricordiamo bene le parole rivolte da Sua SantitàGiovanni Paolo II all’Istituzione Teresiana, nel 1990: “un’Istituzionechiamata nelle circostanze attuali ad essere segno e fermento del Regnodi Dio, nelle mediazioni educative e culturali”.

L’ispirazione di Pedro Poveda –a questo riguardo– appare particolar-mente significativa. “Io desidero, sì, vite umane, luoghi dove l’umanesi-mo regni; ma siccome capisco che queste vite non potranno essere comele desideriamo se non sono vite di Dio, voglio cominciare con il riempi-re di Dio quelli che devono vivere una vita veramente umana”. Nuovoumanesimo, cui aggiungiamo “procedimenti ispirati all’amore”.“Umanesimo vero” che non snatura l’umano, ma gli dà pienezza. Taliprocedimenti partono dalla profonda convinzione ed esperienza che Dioè amore, come splendidamente ci ha ricordato Sua Santità BenedettoXVI.

– Desidero chiudere la mia riflessione ringraziando nuovamente perl’opportunità di aver riflettuto sul dinamismo evangelizzatore cheracchiude da una parte il messaggio sociale della Chiesa e dall’altrale possibilità delle associazioni laicali di vivere la loro missione evan-gelizzatrice di fronte alle esigenze cristiane della pace e della giusti-zia, nel nostro mondo. Grazie ancora a Pax Romana per la stradapercorsa. Grazie anche per aver accolto in questa occasione alcunechiamate specifiche della missione ecclesiale, in campo culturale e


educativo, che sollecitano l’Istituzione Teresiana, e senza dubbio,altre associazioni nella loro peculiare identità.

Today the commitment for peace and justice presents many educational cha-llenges.This paper examines the evangelizer dynamism enclosed both in the Social

Teaching of the Church and in lay associations. The latters have many possibilities tolive and develop their mission in terms of education and formative work.

In front of the three big challenges of today, mentioned by Benedict XVI (envi-ronment and sustainable development, human person and its mutual relationships,and spiritual values), education becomes an essential element.

The socio-educational attitude that the Teresian Institution has promoted since itsbeginning of its mission provides for inclusion, education to dialogue, humanization,and interculturality. It is an evolutionary formation which “steadies the moral basis ofcivil society, capable to face the necessary changes”. It deals with an educational pro-posal which requires faith experience and training of people (educators) able to be,at the same time, subjects of their own life and social agents.

The paper concludes by showing examples of some experiences set up on asocio-educational activity of this kind.

El trabajo por la paz y la justicia presenta hoy muchos desafíos en clave forma-tiva. El documento refleja el dinamismo evengelizador encerrado tanto en elmensaje social de la Iglesia como en las asociaciones laicas. Estas últimas tie-

nen muchas posibilidades de vivir y desarrollar su misión en el campo cultural yeducativo. Delante de tres grandes desafíos actuales, señalados por Benedicto XVI(ambiente y desarrollo sostenible, la persona humana y sus relaciones recíprocas,los valores del espíritu), la educación se convierte en un elemento imprescindible.El enfoque socio-educativo que la Institución Teresiana promueve desde el inicio desu misión, prevé inclusión, educación para el diálogo, humanización, intercultura-lidad. Una educación transformadora que “rinda estables los fundamentos moralesde la sociedad civil, capaces de cambios necesarios”. Se trata de una propuestaeducativa que comporta una experiencia actualizada de la fe y la formación de per-


sonas (educadores) capaces de ser sujetos de la propia vida y agentes sociales. Eldocumento termina haciendo referencia a experiencias focalizadas en la actividadsocio-educativa de este tipo.


Globalización y Justicia

Mario CayotaAmbassador of Uruguay in the Holy See

Quiero comenzar estas reflexiones con una confesión y tambiénuna confidencia. Al pensar en la temática que iba a desarrollarpara este congreso, me surgieron numerosas interrogantes e

inquietudes, y me hice el propósito de no disimularlas, y por el contra-rio compartirlas con ustedes; quizás por aquello que afirmaba Sócrates,en cuanto a que la sabiduría viene por el preguntar.

Y mi primera pregunta, que ya ha sido planteada por otros, es si la glo-balización es tan novedosa como a veces quiere presentarsele. Sin dudaque hoy ella ofrece elementos inéditos, y que en ese sentido, éstos pue-den, darle carácter de singularidad. pero en sus componentes más esen-ciales, es acaso original?

Me parece que uno de los ejes de la llamada globalización es la ten-dencia a la expansión y a la interrelación. Yo no creo que en la dinámi-ca histórica haya leyes ineluctables, como nos enseñaba el marxismo ycomo también hoy nos enseña el liberalismo económico. En cambio, sime parece, que hay tendencias, –que atención, corren parejas con ciertogrado de imprevisibilidad–, pero que en definitiva, sí, se advierten en elcurso de la historia, como pulsiones, como fuerzas impulsoras. y una deestas tendencias, creo, es precisamente la dinámica expansiva y relacio-nal que se pueden observar desde siempre en los pueblos.

No olvidemos que el mismo Teilhard de Chardin ya se refería a que lahumanidad tendía a una complejidad integradora y creciente que opera-ba no sólo a nivel de los individuos sinó también de las sociedades, alextremo de que él creia ver un desarrollo social que convergía en unpunto omega, a través del cual la humanidad llegaría a ser una.

Con referencia a esta tendencia a la expansión y unidad, me permitomencionar hechos que todos sabemos, pero que necesito recordar paraavanzar en el desarrollo de mis reflexiones. pensemos en los antiguosimperios, no eran acaso formas embrionarias de globalización? el impe-rio romano, por poner un ejemplo, no integró y relacionó a los pueblosque dominó, incluso, no solo imponiéndoles su comercio, sino su dere-


cho? Los fenicios no interconectaron con sus actividades comerciales alos pueblos con los que trataban?

Avanzando más en el tiempo, las potencias coloniales no integraron alos pueblos que conquistaron? Y no pensemos sólo en los imperios euro-peos, sinó también en los musulmanes y mongoles, y hasta en el aztecay el inca. En el Brasil, por ejemplo, en ciudades del Estado de Ouro Preto,he visto hermosas pinturas chinas en templos y teatros, que datan delsiglo XVIII y cuyos autores eran pintores provenientes de Macao! aquimismo, en Roma, todos sabemos de donde provenía el oro con que sedecoró la espléndida Basilica de Santa Maria Maggiore.

No sólo fueron España y Portugal quienes se relacionaron y beneficia-ron con América. Con fundada razón, después de prolijos estudios, elhistoriador y economista Ramón Carande, llegó a afirmar que “Españacomía y Europa engordaba”.

La apertura, el aumento de comunicación, la integración a sistemas demayor amplitud, también la expoliación que en ocasiones ella conlleva,no es entonces un fenomeno novedoso, en el siglo pasado se abría elJapón a cañonazos, se obligaba a la China mediante una guerra a fumaropio, y en el sur de la América, más precisamente en el Rio de la Plata,–por no citar lo que pasaba en la India y en el Africa–, en 1845, junto conlos navíos de guerra de las armadas europeas que se decia venían a defen-der la civilización, llegaban detrás suyo más de cien barcos mercantes,cargados de los productos que en sus mercados saturados por la revolu-ción industrial no podían ser colocados.

También los totalitarismos de diverso signo que proliferaron en elsiglo XX, aún cuando no lo consiguieron de modo cabal, buscaron unahegemonía globalizadora. También ciertas modernas potencias, invocan-do la democracia, no han vacilado en invadir aquellos países que se nega-ban a integrarse a su sistema, generando en donde lo han conseguidouna obligada integración al mismo. A su vez, los organismos financierosinternacionales, segun palabras de uno de sus ex directores gerentes,“fueron concebidos como semillas iniciales para la institucionalidad dela globalizacion”.

Obviamente, que la irrupción de la actual tecnología, sobre todo en elárea de las comunicaciones, los hechos políticos que ningún analista pre-dijo como inmediatos, caso del derrumbe del llamado “socialismo real”,como así la complejidad alcanzada en las relaciones comerciales y deinversión, le confieren un perfil nuevo a la actual gobalización. Tambiénel alcance que estos fenomenos tienen para los integrantes de las pobla-ciones globalizadas.


Sospecho que a esta altura de mi exposición serán ahora ustedes quie-nes se están interrogando y preguntando porque he dicho todo lo quehasta aqui he hablado.

La globalización, reitero, no es un fenómeno enteramente nuevo, yademás, lleva en su seno elementos contradictorios, como lo advirtieraS.S. Juan Pablo II en su exhortación apostólica “Ecclesia in America”:“desde el punto de vista ético, puede tener una valoracion positiva onegativa”. He querido recordar lo que hasta aqui he expresado, para pre-guntarme, cuál ha sido la actitud que ha tenido y puede tener la SantaSede, tanto en las pasadas embrionarias globalizaciones como en la pre-sente, cuando debe enfrentarse a los elementos negativos a los que hacíareferencia Juan Pablo II.

Imposible en el corto razonable tiempo que se me ha asignado, daruna visión de conjunto, y menos todavía, detallada, sobre el tema. Mepropongo entonces recordar lo ocurrido en indoafroamerica, cuando laexpansión colonial europea se produjo. Es cierto que la iglesia aprove-chó tal coyuntura para la predicación del evangelio y expansión de la fe,pero contrariamente a lo que generalmente se cree, a traves de los evan-gelizadores, denunció y combatió las injusticias que esta expansiónantecedente de la actual globalización, conllevaba. No se me oculta queel tema resulta polémico, pero los testimonios que pueden aducirse sonnumerosísimos, –el que esto afirma, ha escrito voluminosos libros reco-pilando tales documentos–,1 lo que evidencia que junto con las actitu-des cómplices o acomodaticias, existió una corriente profética poderosí-sima. La Santa Sede se hizo eco de esta corriente y el Papa Paulo II en elaño 1537 a través de la bula Sublimis Deus,2 ante los latrocinios y explo-tación que sufrían los indios, los declarara libres y prohibirá su someti-miento a esclavitud, como asimismo que quienes no sean cristianospierdan sus bienes. Posteriormente un siglo más tarde, Urbano VIII, enel año 1639, mediante la bula “Commisun Nobis”, dirigida a la situa-ción en el Brasil, asumirá las mismas posturas que su antecesor en laSublimis Deus.3

1 Cayota, Mario. Siembra entre brumas. Utopia franciscana y humanismo renacentista: una alter-nativa a la conquista, Montevideo, 1992. Versión italiana: La sfida dellútopia nel mondonuovo. Edizioni: messaggero, Padova, 1992.

2 Paulo III, Bula Sublimis Deus, Roma, 2.6.1537, en remesal, “Historia general”, pp. 233-235,(lib. 3, cap. 16, 4 y 17, 1).

3 Urbano VIII. Bula Commissum Nobis, Roma, 22.4.1639, en suess, “A conquista espiritual”.Petropolis, 1992, p. 275.


Esta actitud de la Santa Sede fue más común de lo que se cree y hastaun Papa considerado por los historiadores “conservador y reaccionario”,Gregorio XVI, durante su pontificado, en el año 1839, condenará laesclavitud y excomulgará a quienes la practicaban.4 Por supuesto quecomo suele ocurrir, muchos no se enteraron o no quisieron enterarse.Cito el caso de Gregorio XVI, como extremo e ilustrativo, ya que por loslímites de mi intervención no puedo enumerar más ejemplos.

Cual es mi reflexión, después de las preguntas y comentarios que hehecho? que en estas tendencias expansivas, de las que la moderna globa-lización es un exponente altamente complejo, existen como en todofenómeno humano, y la globalización, –bueno es recordarlo–, también loes, elementos antagónicos, tanto positivos como negativos, y que en rela-ción a estos últimos la Iglesia y la Santa Sede, que por supuesto es Iglesia,deben intervenir profeticamente.

Si obviamos pronunciamientos anteriores, que los hay y nos situamosen el tiempo presente, es importante recalcar que ya S.S. Juan XXIII ensu enciclica Mater et Magister señalaba: “los progresos de las ciencias y delas técnicas en todos los sectores de la convivencia multiplican y densifi-can las relaciones entre las comunidades políticas, y así hacen que suinterdependencia sea cada vez más profunda y vital”.5 Atento a ella JuanXXIII, advertia: el problema tal vez mayor de la época moderna es el delas relaciones entre las comunidades políticas económicamente desarro-lladas y las comunidades politicas en vías de desarrollo económico: lasprimeras consiguientemente, con alto nivel de vida; las segundas en con-diciones de escasez o de miseria. la solidaridad que une a todos los sereshumanos y los hace como miembros de una sola familia impone a lascomunidades políticas que disponen de medios de subsistencia conexhuberancia el deber de no permanecer indiferentes frente a las comu-nidades cuyos miembros luchan contra las dificultades de la indigencia,de la miseria y el hambre”.6

No se trata entonces de exorcizar la globalización e ignorar su dimen-sión positiva, o de olvidar la responsabilidad de los dirigentes del tercermundo, más sí de tener presente que los pobres por culpa de esta globa-lización pueden ser todavía más golpeados de cuanto lo son hoy.

Por lo tanto, la bíblica, histórica, y no ideológica, opción preferencial

4 Gregorio XVI. Bernasconi, a.m. Acta Gregorii Papae XVI, scilicet constitutiones, bulae, litteraeapost, Roma, pp. 1901-1904.

5 Juan XXIII. Mater et Magister, Roma, 15.5.1961, Nº 54.

6 Idem. Nº 41.


por los pobres, es para los cristianos un imperativo que debe aplicarsetambién en relación a la dinámica globalizadora, opción ésta que perma-nece actual, como ha reiterado S.S. Benedicto XVI, en su discurso deapertura en la V Conferencia del CELAM.

A su vez, S.S. Pablo VI, en su encíclica “Popolurum Progressio”, refi-riéndose a las relaciones de intercambio propio de la globalización, afir-maba: “si las partes están en situaciones demasiado desiguales una eco-nomía de intercambio no puede seguir descansando sobre la sola ley dela libre concurrencia, que engendra también demasiado a menudo unadictadura económica. el libre intercambio sólo es equitativo si está some-tido a las exigencia de la justicia social”.7

La necesidad de establecer principios éticos en las relaciones entre lospueblos, es claramente esplicitada en la por muchos mal leída y peorinterpretada “instrucción sobre la libertad cristiana y liberacion”, firma-da por el entonces Prefecto de la Congregación para la Doctrina de la Fe,Cardenal Ratzinger. Se lee en dicha instrucción: “entre las naciones dota-das de fuerza y las que no la tienen se han instaurado nuevas relacionesde disigualdad y opresión. La búsqueda del propio interés parece ser lanorma de las relaciones internacionales, sin que se tome en considera-ción el bien común de la humanidad” agregando que “el principio deldestino universal de los bienes, unido al de la fraternidad humana ysobrenatural, (...) exige una revisión en términos correctos de las relacio-nes comerciales entre norte y sur y la promoción de un mundo máshumano para todos”.8

En idéntica línea de pensamiento se ubica el documento de laPontificia Comisión “Justicia y Pax”, cuando se refiere a la consideraciónética que debe tener el problema de la deuda internacional de los paísespobres, documentó este firmado por el Cardenal Roger Etchegaray.

Finalmente, creemos que para un atento discernimiento ante la globa-lización resulta altamente iluminador lo expresado por S.S. Juan Pablo IIen la ya aludida exhortación sobre “La Iglesia en America”, afirma elPapa: “en realidad, hay una globalización económica que trae consigociertas consecuencias positivas, como el fomento de la eficiencia y elincremento de la producción y que, con el desarrollo de las relacionesentre los diversos países en lo económico, puede fortalecer el proceso de

7 Pablo VI, Populorum Progressio, Roma, 26.3.1967, Nº 59.

8 Congregación para la Doctrina de la Fe, Instrucción sobre libertad cristiana y liberacion, Roma,22.3.1986, Nos. 16 y 90.


unidad de los pueblos y realizar mejor el servicio a la familia humana. Sinembargo, si la globalización se rige por las nuevas leyes del mercado apli-cadas según las conveniencias de los poderosos, lleva a consecuenciasnegativas”.9 Con idéntica orientación en los últimos días se ha manifes-tado S.S. Benedicto XVI refiriéndose a este tema en su discurso en oca-sión de la inauguración de la V Conferencia del CELAM.

Somos conscientes que el tema que hemos tratado en nuestra exposi-ción, ofrece múltiples facetas, por ejemplo, el impacto de la globalizacionen las culturas de los pueblos a los que llega o la incidencia de esta glo-balización en los fenómenos de urbanización y consiguiente desarraigode los habitantes de las comunidades tradicionales, pero por las natura-les limitaciones de esta intervención no es posible desarrollarlos.

Pero para terminar, quisiéramos hacerlo con dos preguntas, ya quetantas hemos hecho. la primera es, como siendo tan claro, firme y reite-rado el posicionamiento de la Santa Sede sobre el tema de la globaliza-ción –y no sólo a través del magisterio pontificio, sinó también median-te los representantes que el Vaticano tiene en múltiples OrganismosInternacionales– en la realidad puede observarse una relación tan disímilentre este posicionamiento y muchas veces la conducta de nosotros, loscristianos?

La segunda pregunta, tiene relación con la representatividad.Sintiéndonos integrantes de los pueblos que pueden ser más alcanzadospor los efectos negativos de la globalización, reconocemos el valiosos ser-vicio –ministerio– que sobre el tema ha desarrollado y desarrolla la SantaSede, no obstante, nos preguntamos si este servicio tan importante nopodría profundizarse aún más, si en los altos organismos de la Santa Sedeestuvieran presentes, de modo significativo un mayor número de repre-sentantes de los pueblos que corren el riesgo de ser afectados por losaspectos negativos de la gobalización –y que en el caso de América delSur constituyen casi la mitad de los católicos del mundo.

9 Juan Pablo II, Ecclesia in América, México, 22.1.1999, Nº 20.


This paper invites us to think about globalization and of Holy See’s contributionto achieve justice and peace. Globalization is not a totally new phenomenon. The tendency to expansion

and interrelation is a characteristic that, although with innovative elements typical ofour century (as in new technologies), has been found several times in history.

The Phoenicians, the ancient Romans, the Mongols, the Aztecs, the Incas, as wellas the totalitarianisms and some modern powers, they have all tried –in differentways– to integrate the conquered countries. “The opening of the markets, the incre-ase of communication, the integration to bigger systems, even the plundering thatwent along with it . in many cases, is not a new phenomenon, then”. The Churchhas always fought against the injustices that this expansion caused.

Quoting various testimonies of Church’s magisterial documents, the panellist’sopinion is that the Church must intervene in a prophetic way in order to give ahuman face to the globalization. Moreover, the biblical preferential option for thepoor almost becomes an imperative for Christians.

Il testo invita a riflettere sulla globalizzazione e sul contributo della Santa Sede perrealizzare la giustizia e la pace.La globalizzazione non è un fenomeno del tutto nuovo. La tendenza all’espansio-

ne e all’interrelazione è una caratteristica che, sebbene presenti elementi innovativitipici del nostro secolo (come le nuove tecnologie), è stata riscontrata più volte nellastoria. I fenici, gli antichi romani, i musulmani, i mongoli, gli aztechi, gli inca, cosìcome i totalitarismi ed alcune potenze moderne, hanno tutti tentato –in forme diver-se– di integrare i paesi conquistati. “L’apertura dei mercati, l’aumento delle comuni-cazioni, l’integrazione a sistemi di maggiore ampiezza, anche la spoliazione che inmolte occasioni tutto ciò implica, non è allora un fenomeno innovativo”.

La Chiesa ha sempre combattuto le ingiustizie che questa espansione implicava.Riportando varie testimonianze di documenti del Magistero della Chiesa, l’opinionedel relatore è che la Chiesa debba intervenire in maniera profetica affinché vengadato un volto umano alla mondializzazione. Inoltre, diviene quasi un imperativo peri cristiani la biblica opzione preferenziale verso i più poveri.


Building bridges or moats? The culturalunderside of exclusion

Fernando Franco SJDirector of the Social Justice Secretariat (SJS) of the Society of Jesus

The phenomenon of globalization and its discourse seems to havebeen unexpectedly shaken by some new invitees at the table.Religious and cultural issues, which were thought to have vanis-

hed, are highly visible and present. We are confronted however with the fact that we live, as the noted

journalist Jane Kramer says, in “fierce theological times”. Many speak ofthe overwhelming need to know who we are. Identity issues seem tohave become more dangerous and crucial than poverty or hunger. I wantto examine briefly some aspects of this phenomenon and underline theurgent need to develop inclusive strategies that build bridges and makethe excluding moats a thing of the past.

Some clarifications and presuppositions before we examine a few case-studies.

1) The term “globalization” may not be the most accurate way ofdescribing the plethora of phenomena we are faced with. Someeven speak of a neo-modernist phase that has superseded thepost-modern developments of the 80s and 90s. John Paul II oftenreminded us that globalization has cultural and political dimen-sions.

2) I assume that one of the main characteristics of our times is the factthat “problems” (and “solutions”) appear as a closely interrelatedset of dimensions. For example, the problem of religion-inducedviolence has, simultaneously, economic, social, political, culturaland religious connotations. Phenomena do not seem to exist anymore in a pure state.

3) Because of this interconnectedness among dimensions, the work ofjustice and peace today needs to look at totalities. More specifically,it needs to position itself clearly in debates on identity and culture.


I sense a certain reluctance to enter a field where consensus and cla-rity are lacking.Let me take up two cases: one located in America, the other in Asia.Though the cases are rooted in local specificity, my contention isthat their implications will be easily perceived as being universal.

The proliferation if youth-gangs

During a recent visit to a parish in a Hispanic area of Los Angeles I wasintroduced to the “conciliation and peace work” of a large group ofmothers who had successfully waged a campaign against children dyingthrough involvement in gang warfare. In a rather small area not far fromdowntown Los Angeles, 45 young people had died in a single year due togang rivalry. Gangs are set apart from other adolescent youth groups andfraternities by the fact that they are generally established as potentialsites of violence.1 The transition from gangs that operate in a restrictedterritory to corporate gangs called “crews” often occurs gradually andgoes unnoticed.

The phenomenon of urban gang activity is not confined to a few UScities. The existence of urban gangs (or maras) is widespread in CentralAmerica, especially in El Salvador, with the return of many deportedimmigrants from the United States. They develop in Guatemala, SantoDomingo and in many other Latin American cities. In places likeMedellín, Colombia, the maras have developed direct connections withvarious guerrilla and para-military factions. There is hardly a city left inBrazil untouched by urban youth violence and competing traffickingmafias.

It is naïve to believe that such types of violence-prone groups ofyouths do not exist in Europe. Migration has brought many members ofthese American gangs to Spain and Italy. Recent violence in the suburbsof Paris manifests not only the discontent of second and third generationmigrant youth but also the deliberate strategy of more organised groups.

There is clearly a complex issue of identity formation in this phenome-non. Belonging to a gang creates a new set of relationships, however vio-lent and inhuman, and calls for special clothes, colours, and, in mostcases, bodily tattoos. The practice of engraving a tattoo signals the cere-mony of gang-induction, “baptises” the young man or woman into a new

1 Prothrow-Stith, D. Deadly consequences, Harper Collins, New York, 1991, pp.98-105.


community and provides a much longed for new identity. I recently wat-ched the opposite ritual, that is, the process of removing certain tattooswith the help of a laser technique, to enable young members of gangs togive up that life and become employable ordinary persons again.

This “case” raises a number of important questions. Briefly:

1) How do we deal with the growing issue of “exclusion”, of beingpractically removed from the map of social life? One must ackno-wledge that the process of globalization benefits primarily those atthe “centre” and marginalises those who find themselves at theperiphery, that is, those without access to education and a certainsocial stability.

2) What is our response to “systemic exclusion” that is a process ofmarginalisation that operates almost automatically? What is theresponse to a system that generates “human waste” and a youngunderclass feeding into organised crime?

3) Keeping in mind this explosion of unemployed and unemployableurban youth, what complex set of reasons, each one operating intandem with the other, explains the massive shift of a traditionallyCatholic population to a “sect culture”?

Exclusion, by being a form of “identity-suppression”, drives people tolook for new strong identities.

Religious fanaticism

A few days ago I read two reports from an Indian paper outlining twosituations that have become paradigmatic in our society.

Let me take up the first. On May 9, 2007, the leader of a Hindu poli-tical party (BJP) accompanied by a gang of ruffians stormed into theFaculty of Fine Arts of the M.S. University of Baroda, an industrial andprosperous city of the state of Gujarat in India. The storm troopers abu-sed and manhandled the Acting Dean of the Faculty for exhibiting “obs-cene” figures with some religious motifs. Shockingly, the fine arts stu-dent from a poor background whose examination submission set off theattack, was taken into custody by the Baroda police and jailed; and theDean, who organised an exhibition of ancient Indian art in support ofhis student, was forced to go into hiding. The hooligans roamed freely,abusing artists, students, and faculty members.


The newspaper comments that,

“it is sad that the secular government of India seems paralysed, unableto protect the human rights of artists, writers, filmmakers, scholars, andother cultural practitioners. The ‘fundoos’ (as these fundamentalists arenow called) have arrogated to themselves the role of lawmakers, judges,and executioners of people whom they accuse of blasphemy.”

The paper continues:

“These fanatics want to re-write history. These self-appointed custo-dians of Indian culture, may start chipping away at temple murals,breaking down monuments, and eventually targeting the temples atKhajuraho, Konarak, and Bhubaneswar –until they succeed in effacingthe rich Indian culture of art, image, and narrative, to conform totheir own one-track, fascist vision of what Indian civilisation is.”

Needless to remind you that this “cultural revolution” has stigmatisedand severely persecuted Christians and Muslims, and has called uponthem to either convert to Hinduism or “return” to their countries of ori-gin: they probably mean Mecca and Rome!

Different versions of the Afghan Taliban fighters destroying a statueof Buddha are now available in various religious garbs.

Let me raise a few questions:

1) In our struggle for justice and our determination to promote peace,what is our stand vis-à-vis these growing fascist tendencies?

2) Are we sufficiently aware that the obsession with re-writing historyhas always been a characteristic of fascist dictatorships?

3) Is civil society taking a clear stand vis-à-vis the new cultural andreligious revolutions?

Let me describe briefly the second situation.

The Indian state of Punjab, and the Sikh community, one of the mostenterprising communities of India, are facing social and political tur-moil. There is unprecedented tension in New Delhi. Even the PrimeMinister, Manmohan Singh, a Sikh by religion, has made an appeal forcalm and peace.


At the root of all the trouble seems to be an obscure Sikh leader,Gurmeet Ram Rahim Singh who has been accused of blasphemy for pro-moting a picture of himself dressed in the manner of Guru GobindSingh, one of Sikhism’s most revered figures. He has expressed regret buthas refused to apologise. He is the leader of a sect or panth (with a Sufibase) called the Dera Sacha Sauda which has drawn a number of Sikhdalits. The clash between what we might call “traditional” and “progres-sive” groups has left dozens injured across Punjab, Jammu and Kashmir,and New Delhi. Indeed, the religious fury has cut across national fron-tiers, with the Sikh diaspora using neoconservative websites to join thefray in the hope of revitalising their fundamentalist constituency.

In a pertinent editorial the well-known paper The Hindu writes:

“While the Indian media tend to be suffused with images of Punjab’sprosperity, it is often forgotten that the State is also the site of a kind ofcaste apartheid. Almost one in three residents of Punjab belongs to theScheduled Castes (the Dalits or ex-untouchables) –the highest percenta-ge in India– and atrocities against them have been mounting. Ever sincethe seizure of a shrine at Talhan by upper-caste villagers provoked large-scale rioting, there has been a string of violent attacks on both Sikh andHindu Dalits. In response, Dalits have increasingly turned from establis-hed faiths to new spiritual leaders who articulate their anger.”

I started my intervention by saying that we live unexpectedly in “fier-ce theological times”. We need to reflect on some questions that emergefrom this episode.

1) Are we ready to examine all the underlying dimensions of existingreligious conflicts?

2) Are we confronted by a clash of civilisations or by the exclusion ofa large number of individuals and communities from well beingand social dignity?

3) How can a dispassionate social analyst advance before the Sikhestablishment the fact that the presumably egalitarian Sikh societyis now confronted by dalit assertiveness? Is it feasible to engage inpeaceful dialogue with the clerical establishment?


Conclusion

We are confronted by a widespread desire to develop new local andparticular cultural and religious identities.

Cultural and religious revolutions show fascist tendencies and genera-te a class of zealots ready to generate violence and chaos.

All these symptoms, cultural and religious intolerance in particular,tend to mask

1) the increasing unwillingness of people to tolerate exclusion;2) the growing levels of fear and insecurity; and3) the social tensions generated by a system producing more wealth at

the cost of more human waste.

In this scenario we need a conscious effort to be inclusive, to create aculture that builds bridges, speaks of commonalities without suppressingthe differences. This approach privileges the spirit of negotiation againstconfrontation, of building alliances against dividing groups, of unitingrather than further fragmenting the social tissue. We need to recognisethat identities are multiple, that they are a matter of choice, and thateach one carries in herself a part of the other.

Il fenomeno della globalizzazione genera un forte bisogno di identità. Questioni identitarie creano spaccature cosí profonde nella società da essere rite-nute più pericolose di problematiche quali fame e povertà.L’intervento riporta due esempi a testimonianza di quanto detto sopra:1) La proliferazione di baby-gangs in Stati Uniti, America Latina ed Europa: se da

un lato tale fenomeno genera esclusione da parte del resto della società, dall’altrofornisce un forte senso di appartenenza alla “nuova comunità”;

2) Il fanatismo religioso in India: fondamentalisti di un partito politico hinduminacciano da tempo di danneggiare e abbattere monumenti cristiani e musulmaniper “realizzare la propria visione fascista della cultura indiana”.

La mancanza di identità genera paura ed insicurezza, sentimenti che, se lasciati ase stessi, sfociano in intolleranza culturale e religiosa. In questo scenario si è chiama-ti ad un impegno comune e condiviso per la creazione di una cultura che “costruis-ca ponti e parli di punti in comune senza sopprimere le proprie diversità”.


El fenómeno de la globalización genera una fuerte necesidad de identidad. Las cuestiones identitarias crean fracturas tan profundas en la sociedad quedeben ser consideradas peligrosas, igual que problemáticas como el hambre o

la pobreza. El documento aporta dos ejemplos que lo atestiguan:1) La proliferación de baby-gangs en Estados Unidos, América Latina y Europa,

que por una parte generan exclusión social, y por otra proveen de un fuerte senti-miento de pertenencia a la “nueva comunidad”.

2) El fanatismo religioso en la India: los fundamentalistas de un partido políticohindú hace tiempo que amenazan con dañar y derruir monumentos cristianos ymusulmanes para “realizar la propia visión fascista de la cultura india”.

La carencia de identidad genera miedo e inseguridad, sensaciones que, si se dejanestar, pueden desembocar en intolerancia cultural y religiosa. En este escenario, esta-mos llamados a tomar un compromiso conjunto y compartido para crear una cultu-ra que “construya puentes y hable de puntos comunes sin suprimir las diversidadespropias”.


Globalization of solidarity

Duncan MacLarenSecretary General of Caritas Internationalis

The globalization I want to talk about is the “globalization of solida-rity”, a term used by the Pope John Paul II to counteract the harm-ful effects of the globalization phenomenon, by replacing it, as he

said, “with a culture of solidarity that gives priority to the needs of themost vulnerable”1 and which is the heart of Caritas work on behalf of theUniversal Church.

Before I begin, let me put Caritas Internationalis into context. CI is aConfederation of 162 Catholic relief, development and social serviceagencies that work, without distinction of religion, race or politics, inover 200 countries and territories. It is one of the largest humanitarianand development networks in the world. It has always had a special sta-tus with the Holy See but in September 2004, the late Pope John Paul IIgranted CI public juridical canonical status through his letter Durantel’Ultima Cena, binding us closer to the Holy Father and the offices of theHoly See. By statute our General Secretariat has to be in the Vatican and,of course, the backdrop to all our work is the Gospel, the social teachingof the Church and the lived experience of the poor themselves. All ourmembers are the agencies of the bishops’ conferences in their respectivecountries. Once every four years, all the members come together in aGeneral Assembly where a plan at the international and regional level isdeveloped. It is the task of the General Segretariat at Palazzo San Calistoto take forward the international plan in harmony with our sevenregions. The issues we tackle include the coordination of major emergen-cies, redefining humanitarian standards such as the Sphere Project,HIV/AIDS, advocacy especially with the UN system, making our mem-bers more professional so training them in everything from emergencypreparedness to lobbying the EU and promoting a global peace-makingand reconciliation programme. The theme of the last General Assembly

1 Homily for the Workers’, Jubilee 2000.


just happened to be “globalising solidarity” which I have taken as mytheme today.

A View of Globalization

We as Church begin from certain theological principles when lookingat any human phenomenon and, in the case of any model of globaliza-tion, we have to judge how it helps bring those principles about or not.

The first principle is to put the poor at the centre of our analysis andreflection. Although there have been some economic gains with per capi-ta income tripling in some previously poor countries and improvementsin literacy and life expectancy, the number of people living on less than$1 a day in this age of the globalization of the economy is still over abillion. 28,000 children die each day because of poverty-related causes.You know the statistics.

Such poverty does not mean just an inability to put food on the tablebut not being the persons, the reflection of God’s image, that they weremeant to be. The current globalization model patently fails this firstprinciple of putting the poor at the centre.

The second principle is the unity of the human family. Any system ofglobalization that leads to extensive exclusion damages that principle.“Gospel” must be understood to be inclusive. Yet the gap between theNorth and South has grown and the number of workers exploited vastlyincreased. For example, Nike gave a basketball player who was adverti-sing their wares more money than the 12,000 Indonesian women whohad made their product! Globalization has also influenced our identityas human beings –distorting it into one of consumers only and thosewho cannot buy because they are too old or too poor, are marginalisedand their identity eroded to the extent where they are reified. So the eco-nomic model of globalization flaunts this principle of the unity of thehuman family since it creates exclusion not inclusion.

The third principle is that of the universal destination of the goods ofcreation –that is, when God created the goods of the Earth, they werecreated for all. The system of globalization on offer has led to greaterconcentration of wealth in fewer hands with 60% of the world’s popula-tion living on 5.6% of its income. It has also led to less access to deci-sion-making processes not only for citizens for for small or weak coun-tries to participate in multilateral institutions. An application of thisthird principle would look seriously at how to manage the commongood of the global community in a way in which the rights of all are res-


pected and enhanced. Instead, the enemies cited by those pushing thecurrent model of globalization, to quote the economist and journalist,Will Hutton, are “the ‘burdens’ of regulation, taxation, welfare and anyform of social obligation”.2 These are of course the ways we distribute thegoods of creation.

So the current globalization model fails on Christian principles. Toreject, however, globalization out of hand is facile but we have to have asensible critique that saves what is good (such as the emphasis on equa-lity for women) and identifies policies that enhance human potencialand creativity. This is what we mean by the globalization of solidarity.

A Global Culture of Solidarity

What does it look like?Solidarity is the concept of utter empathy. As the South African

Dominican, Albert Nolan, said succinctly, it is “where there is no longeryou or me but only us”. Globalization has a tendency to alienate and toproduce what Pope John Paul II has called “faceless globalised mecha-nism” –“the human being must always be an end and not a means”, hesaid a number of years ago to the Pontifical Academy of Sciences, “a sub-ject and not an object, or a commodity of trade”. The doctrine of the pre-ferencial option for the poor teaches that the effects of globalizationmust be measured by not how rich people have become but how humandignity has been furthered. This is, in the words of the former Master ofthe Dominican Order, Fr Timothy Radcliffe, a solidarity without exclu-sion, “an unimaginable solidarity that is over against no-one”.

It means an economy that has as one of its central goals the elimina-tion of dehumanising poverty. It means an inclusive society and not onethat excludes because people are poor, infirm or elderly. It is one thatstresses community and citizen’s participation not rampant individua-lism and it is one that believes in peace not war as a means to resolve dif-ferences between nations.

Promoting this means promoting an ethical discourse in internationalpolitical life. It means saying there is a moral obligation on all of us toadvance social development goals.

Two of the most important social development goals are the eradica-tion of poverty and the end to conflict. I want to show how the strate-

2 Will Hutton, The World We’re In, London, 2002.


gies of Caritas to reach these goals have changed in the light of the glo-balization phenomenon.

Poverty

The poverty I mean is a poverty that dehumanised. This audienceknows what I mean but to remind myself I always have in my mind’s eyethe Korogocho slum in Nairobi where SCIAF, the Scottish Caritas, boughtcats for people suffering from leprosy so that rats would not gnaw theirnumb limbs while they slept. It is one that crushes people’s God-givenhumanity, undermines their dignity and is sinful to maintain.

Though we as development agencies continue with projects that ena-ble people to find their God-given potential, we are aware that the ulti-mate cause of this poverty is structural. It is rooted in the way we haveorganised society economically and politically for the gain of the few tothe detriment of the many. That is truer today than ever before.

This is why organisations like Caritas Internationalis which supportsrelief and development programmes also now put a lot of effort intoadvocacy programmes that will permit spaces for people’s participationin policy making to be opened. Timothy Radcliffe calls this “unmaskingthe mechanism of exclusion”. Being a Good Samaritan today meansbeing a political lobbyst for the poor. In New York at the UN, our delega-te worked with Caritas Gulu and Caritas Uganda in gaining the trust ofthe politicians in the UN to pay more attention to the horrific war inNorthern Uganda which had caused death and brutalisation to thou-sands of children. There is now a ceasefire and, because of our credibilityat the grassroots through the courage of Archbishop Odama and our rai-sing our voice at the appropriate levels, it partially came about becauseof us, the Church.

This kind of work is not alien to the Church but central to its social mis-sion. After all, the Church is at the same time a community of the bapti-sed and an institution that exists to serve. It brings a different vision cen-tred on the dignity of the human person. It is global in a way few otherorganisations are. And it has a particular view of how we should live toge-ther on this planet. At its best, it still has the trust and respect of millionsof people and of the institutions we are trying to influence. Those whobelieve in what we would term a culture of death are well organised. Thoseof us who believe in a culture of life had better get our act together.

Let me now turn to the other vital issue where the churches can playa huge role: peace-building and reconciliation.


Peace-building and Reconciliation

In the past six years, over 4 million people have been killed in wars,90% of them civilians. We have seen civil wars caused by identity ratherthan territorial ambition breaking out in many parts of Africa, theBalkans, Indonesia and elsewhere where the majority of vistims are civi-lians.

As a recent UN report said, conflict and development are mortal ene-mies. In Caritas, we have seen many of the development projects suppor-ted over the years in ruins as one ethnic, linguistic or religious groupattacked another. We launched a large peace-building and reconciliationprogramme that has resulted in our training 4,000 Caritas and Justiceand Peace workers throughout the world in integrating peace-makinginto their relief and development work. We only have to think ofRwanda or the Balkans to see the sense in this.

This emphasis on peace-building has led to a radical rethink in theway we approach our work. We now want to view our work through thelens of peace-building and reconciliation. What I mean by that is just asmany of us take a gender perspective in our long-term developmentwork, since women are at the centre of any community development, sowe now want to take a peace-making and reconciliation perspective inour relief and development work to use mechanism to bring people toge-ther rather than set them apart.

Peace-building refers to the long-term project of building peaceful,stable communities and societies and needs to be grounded in a firmfoundation of justice and reconciliation. The process needs to strengthenand restore relationships and transform unjust institutions and systems.In development work, this requires looking at how relationships anddecision-making in projects are done. Rather than just looking at thespecific ways to improve food production or build new houses, peace-building emphasises building right relationships with partners as anintegral part of establishing peace in violence-prone areas. In Kosovo andparts of Croatia and Serbia, for example, Caritas is involved in specialeducational projects in mixed ethnic areas. The parents must talk toge-ther, make decision together about the curriculum etc. and are willing todo so for the sake of their children. They must also decide how to appro-ach contentious subjects such as history and peace.

The Church is particularly qualified in this area of peace-building andreconciliation. Being present at the grassroots, the Church is in an idealposition to warn of potential conflict and encourage “peace-building


from below” –to help establish peace committees, counteract false infor-mation, reduce stereotypes that reify people, promote human rights anduse mediation techniques. In the past, we held a seminar on such issuesfor the Sri Lankan bishops’ conference and the Caritas diocesan direc-tors. They wanted to be more involved in the peace process but lackedthe tools. Our trainers taught them all the proper mediation techniquesfor use at the appropriate level. At the top political level for the bishopsand at the more local political and grassroots level such as the marketplace for the diocesan staff. Behind the scenes, they are now once moreengaged in the peace process.

The reconciliation part of our peacemaking and building programmeis both social and individual. The social element attempts to rebuild sta-ble societies where measures are included to avoid social conflict in futu-re. The individual attempts to heal the wounds of those who have suffe-red and bring the guilty to a realisation of the enormities of their crimes.The experience of reconciliation makes both the victim and the wrong-doer, as St Paul says, a “new creation” (2 Cor. 5:17). In other words, theformer state is not restored but they are taken to a new place where theevildoer repents and the victim no longer demands vengeance. Socially,this has produced Truth and Reconciliation Commissions such as thosein South Africa and Ghana. Making spaces where reconciliation might bepossible has led to Caritas organising camps for Jewish and Palestinianchildren, for example, or restoring traditional ways of reconciliation inshattered cultures in Sierra Leone or trying to end blood feuds in Albaniaor tribal wars in Papua New Guinea.

All these examples belong to the creation of a peace mentality, thevery opposite of the mentality that has become the globalised normwhere the knee-jerk reaction to terror seems always to be war or the sus-pension of human or moral rights. We must act as a counter-balance tosuch an attitude and always promote peaceful alternatives, not addingthem to a development agenda but integrating into all that we do andall that we are. We should learn from the Buddhists that if you want tobe a peacemaker, learn not to slam doors first.

Conclusion

I have said how Caritas, once an organisation famous for distributingsecond hand clothes, tries to demonstrate the globalization of solidarityin the modern world through its relief and development programmes,through advocacy to change public policy to be more pro-poor and


through peace-making and reconciliation programmes that try to tacklethe deepest sore in the body politic of our world.

Fresh from a recent trip with a delegation of Cardinals and bishops toG8 leaders, I want to say a word about the Millennium DevelopmentGoals. All world leaders signed up to them in 2000. They are not Utopian–they say we will halve poverty by 2015 not get rid of it. They are poli-tically feasible and yet already the goals are looking more and more outof reach. Present progress in sub-Saharan Africa suggests that primaryeducation for all will not be delivered by 2015 but 2130 - 115 years late.Poverty will not be halved by 2015 but by 2150 - 135 years too late.Avoidable infant deaths will not be eliminated by 2015 but by 2165 - 150years too late.

Yet these goals were a bond of trust between the rich world and thepoor and it is obvious that without mammoth public pressure the G8meeting in Germany in June will not deliver on their promises and notgive the lead to the rest of the world that this inhuman situation cannotcontinue. Thank you to all supporters of Pax Romana for their campai-ning about the MDGs and other important matters. By demonstratingglobal solidarity in such a way, by doing that not from a position of min-dless activism but through prayer, study and discernment, you are allo-wing yourselves, through faith, to be used by God’s love so that theKingdom can grow, so that human beings might flourish and that loveof God through love of neighbouris demonstrated in our world.

Il fulcro dell’azione di Caritas Internationalis è quello di contrastare gli effetti nega-tivi del fenomeno della globalizzazione con una cultura della solidarietà che diapriorità ai bisogni dei più vulnerabili. I principi teologici a cui si ispira C.I. sono:1) La povera gente al centro di ogni analisi e riflessione;2) L’unità della famiglia umana;3) L’universale destinazione dei beni della creazione.L’attuale modello di globalizzazione non solo non rispetta tali principi, ma margi-

nalizza, crea esclusione e trasforma l’identità dell’essere umano in freddo consuma-tore. Mentre la concentrazione della ricchezza è nelle mani di una élite sempre piùristretta, oltre un miliardo di persone vive con meno di 1 dollaro al giorno: un livellodi povertà che disumanizza. Secondo il testo, il giusto metro di giudizio per misura-re i risultati della globalizzazione non è calcolare quanta gente si è arricchita, ma i


progressi fatti nell’ambito della dignità umana. In questa lotta contro la povertà, “ilbuon samaritano di oggi è il lobbista politico che lotta a favore dei poveri”.

Si ha solidarietà quando “non esiste più tu od io, ma solamente noi”. Ciò si rea-lizza con un’economia che abbia come obiettivo prioritario l’eliminazione dellapovertà e dei conflitti, attraverso progetti di peace-building e di riconciliazione, graziea programmi politici dedicati agli emarginati, tramite istituzioni più giuste.

El núcleo de la acción de Cáritas Internationalis (CI) es contrastar los efectos nega-tivos del fenómeno de la globalización con una cultura de solidaridad que déprioridad a las necesidades de los más vulnerables. Los principios teológicos en

los que se inspira CI son:1. La pobreza y la gente que la sufre como centro de cada análisis y reflexión.2. La unidad de familia humana.3. La distinción universal de los bienes de la creación.El actual modelo de globalización no solo no respeta tales principios, sino que

margina, crea excluciones y transforma la identidad del ser humano en un consumi-dor frío. Mientras la concentración de la riqueza está en manos de una élite cada vezmás restringida, cerca de un millar de personas vive con menos de un dólar al día:un nivel de pobreza que deshumaniza. Según el texto, el metro justo para medir losresultados de la globalización, no es calcular cuánta gente se ha enriquecido, sinoque deberíamos medir cuánto hemos progresado en dignidad humana. En esta luchacontra la pobreza, “el buen samaritano de hoy es el lobista político que lucha a favorde los pobres”. Se obtiene solidaridad cuando “deja de existir el tú o el yo, y apare-ce sólo el nosotros”. Esto se realiza con una economía que tenga como objetivo prio-ritario la eliminación de la pobreza y de los conflictos, a través de proyectos de peace-bulding y de reconciliación, gracias a programas políticos dedicados a los margina-dos, a través de instituciones más justas.


International organizations and globalgovernance

Pietro ParolinUnder-Secretary, Relations with States of the Secretariat of State

Desidero innanzitutto rivolgere a tutti e a ciascuno un deferente ecordiale saluto e segnalare che per me è un grande onore e unagioia prendere la parola in questo incontro in cui celebriamo il

60.mo anniversario di Pax Romana, il Movimento Internazionale degliIntellettuali Cattolici che giustamente può essere considerato un pionie-re della partecipazione della società civile nella vita internazionale,dimostrandosi sempre particolarmente attento al Magistero sociale dellaChiesa e cercando vie innovative per metterlo in pratica. Molte delle ideeche esporrò nel mio intervento sono da tempo patrimonio di pensiero edi azione del Movimento.

Mi è stato chiesto di presentare alcune riflessioni sulla governabilitàglobale –la cosiddetta global governance– nel contesto dell’attività interna-zionale della Santa Sede, intesa a dare un volto umano alla globalizzazio-ne, a partire dalla ben nota affermazione di Papa Giovanni Paolo II, che“la globalizzazione, a priori, non è né buona né cattiva. Sarà ciò che lepersone ne faranno. Nessun sistema è fine se stesso ed è necessario insis-tere sul fatto che la globalizzazione, come ogni altro sistema, deve essereal servizio della persona umana, della solidarietà e del bene comune”;1

giudizio, questo, sul quale concorda, sostanzialmente, anche laDichiarazione del Millennio dell’ONU, là dove dice: “Crediamo che la sfidacentrale di oggi sia quella di assicurare che la globalizzazione si trasformiin una forza positiva per tutti gli abitanti del mondo”.2 Le deficienzedella globalizzazione non sono una fatalità. L’essere umano può moraliz-zarla e umanizzarla. Si possono introdurre, nelle istituzioni nazionali e

1 Giovanni Paolo II, Discorso ai partecipanti alla Plenaria della Pontificia Accademia delle ScienzeSociali, 27 aprile 2001, p. 2.

2 United Nations General Assembly, A/RES/55/2, United Nations Millennium Declaration, 8September 2000, p. 5.


internazionali, i necessari correttivi affinché la dinamica generale funzio-ni in favore dell’autentico bene comune generale e non di gruppi finan-ziari, di alcune persone e di pochi Paesi.

I contributi di Sua Eminenza il Cardinale Renato R. Martino e diMons. Fortunatus Nwachukwu hanno già illustrato magistralmente l’im-pegno della Santa Sede in favore della giustizia e della pace e dei dirittiumani, mentre il Professore Salvador Pié-Ninot ha esposto in modo sin-tetico e accurato i fondamenti teologici di tale impegno.

Da parte mia, cercherò di completare quanto detto precedentemente,mettendo in rilievo i due grandi concetti che la Dottrina Sociale dellaChiesa ha proposto per una governabilità globale al servizio del rispettoe della promozione della dignità umana di ogni singolo uomo e donna.Tali concetti si riassumono in quelli di famiglia di Nazioni e di autoritàmondiale. A modo di introduzione, mi soffermerò dapprima su alcuniaspetti dell’odierna situazione, caratterizzata da un deficit di governabili-tà globale e concluderò con qualche accenno al ruolo pratico della SantaSede e a quello della società civile in favore di tale governabilità.

Il deficit di governabilità globale

La globalizzazione (mondializzazione, internazionalizzazione, ecc.) ècertamente uno dei fenomeni più rilevanti del nostro tempo, di cui tuttiparlano, positivamente alcuni, del tutto negativamente altri. Il primoapproccio, comunque, dell’uomo comune è la sensazione di trovarsi difronte ad una realtà internazionale di insolita complessità e in constan-te ed accelerato cambiamento, da cui possono derivare insoliti benefici -in termini di accesso alla cibernetica e alle comunicazioni, in termini diproduzione di ricchezza (mai come oggi, nella storia umana, c’è stata unacosì grande quantità di beni di alta qualità, usufruibili tutto l’anno e inogni parte del mondo; mai come oggi l’umanità ha assistito a processiinnovativi e migliorativi così rapidi e generalizzati), in termini di cresci-ta umana, per approfondire cioè vincoli di amicizia, per avvicinare traloro tutti i popoli della terra, per vivere solidarietà in occasione di cala-mità naturali (pensiamo, ad es., a quanto successe in occasione dello tsu-nami di due anni fa) –ma che comporta pure conseguenze drammatiche,come il diffondersi delle guerre regionali e del terrorismo; la persistenzae l’aggravamento della fame e della mancanza di assistenza sanitaria; losfruttamento dei più deboli e dei più vulnerabili; il consolidamento, finoal punto da renderli definitivi e strutturali, dell’abbandono e dell’emar-ginazione delle Nazioni più povere di Africa, Asia e America Latina e, al


loro interno, dei gruppi socialmente più deboli, come gli indigeni, i con-tadini, gli operai; l’apparizione di nuove forme di povertà, che colpisco-no ugualmente Paesi ricchi e Paesi poveri, dove alla carenza relativa dibeni si uniscono l’assenza o la perdita di quelle relazioni sociali che sononecessarie per il mantenimento dell’integrità e della dignità personale: èil caso delle persone anziane e sole, dei drogati e dei malati ai quali lasocietà non riesce a dare una risposta solidale, dei disoccupati e di quan-ti sono gravati dalla precarietà o espulsi precocemente dal mercato dellavoro, delle donne e dei bambini che soffrono gli effetti della disgrega-zione familiare, delle masse sradicate dalla propria terra e costrette a emi-grare a causa della povertà o della guerra, ecc.

L’analista e l’operatore politico, poi, non possono non percepire, tal-volta in modo estremamente acuto, le difficoltà esistenti per dare sensoe gestire il constante succedersi degli eventi globali. Ci troviamo, inoltre,immersi in una contingenza storica paradossale. C’è, più che in qualsia-si altro momento della vicenda umana, la piena coscienza della comu-nanza e dell’interdipendenza delle grandi problematiche mondiali, qualil’ambiente, la povertà, le migrazioni, la sicurezza collettiva, i dirittiumani, tra cui la libertà religiosa e la tolleranza, ecc. Tuttavia, tale consa-pevolezza è accompagnata spesso dal risorgere dello spirito nazionalisti-co o di parte, con la forte tentazione di Stati o di gruppi di Stati di risol-vere da soli i problemi, anche se ciò si ottiene a danno degli altri.

Tale tendenza è, appunto, indicazione di un deficit di governabilità daparte delle istituzioni internazionali esistenti: l’ONU e la galassia dellesue Agenzie specializzate, le Organizzazioni internazionali indipendentidall’ONU e le Organizzazioni regionali. Va subito aggiunto che il deficitdi governabilità riguarda pure gli Stati nazionali, anche quelli più poten-ti, in quali non sono in grado, da soli, di offrire risposte globali e nem-meno di gestire gli effetti della globalizzazione all’interno delle propriefrontiere. Né si deve dimenticare, per quanto riguarda le Organizzazioniinternazionali, che esse non sono dotate di una volontà autonoma, madipendono dalle decisioni e dagli orientamenti degli Stati.

Il deficit di governabilità da parte dei Governi e delle istituzioni inter-governative, unito agli eventi storici della fine del secolo XX e dell’iniziodel XXI e all’accesso generalizzato del pubblico ai nuovi sviluppi tecnolo-gici nel campo delle comunicazioni e della cibernetica, ha sviluppato unoscenario internazionale nuovo e qualitativamente diverso rispetto a que-llo dei quattro secoli precedenti. Sembra finito il tempo in cui gli Stati,rappresentati dai diplomatici o dai militari, erano gli unici protagonistidella vita internazionale. Oggi, essi sono affiancati da una numerosa


schiera di attori che promuovono i propri interessi e priorità, in partecoincidenti con quelli degli Stati, in parti contrari. Da un lato, ci sono gliagenti economici che agiscono, quasi senza costrizioni, su scala mondia-le; dall’altro, si è costituita l’immensa rete dei rappresentanti degli interes-si specifici della società civile; abbiamo ancora i mezzi di comunicazionedi massa indirizzati ad una opinione pubblica mondiale, non limitatadalle frontiere degli Stati; sono molto attive, purtroppo, le organizzazioniterroristiche e la criminalità organizzata, che producono un impattocorruttore sulle autorità e causano una grave distorsione nelle valutazionietiche e nei comportamenti individuali e sociali.

Per capire il potere dei nuovi attori internazionali basti pensare checon gli attentati di New York dell’11 settembre 2001 una piccola ma benorganizzata rete terroristica internazionale, servendosi della diffusionedelle notizie assicurata dai mezzi di comunicazione, è riuscita a scatena-re un processo storico a scala globale il cui fine è ancora incerto. Menodi due anni prima, in occasione della III Conferenza Ministerialedell’Organizzazione Mondiale del Commercio (Seattle, dicembre 1999),le ONG concentrarono su di loro l’attenzione mediatica mondiale, mos-trando dovunque la loro clamorosa irruzione nei negoziati commercialimultilaterali - ritenuti riservati ai diplomatici e ai funzionari dei Ministeridell’Economia - e rivendicando così il loro ruolo di attori internazionali.Oggi, una campagna della società civile in favore dei diritti umani puòavere più impatto di una condanna delle Nazioni Unite e può determi-nare persino cambiamenti nei rapporti economici tra gli Stati. Né i pro-gressi (anche se ancora insufficienti) nella ristrutturazione del debito deiPaesi più poveri né la flessibilizzazione delle regole della proprietà inte-llettuale in materia di sanità pubblica sarebbero state possibili senza l’in-tervento dei rappresentanti della società civile.

Tuttavia, l’azione dell’insieme dei nuovi protagonisti della societàinternazionale non ha colmato il deficit di governabilità esistente, anzi,in alcuni casi lo ha aggravato, mettendo in evidenza, ad esempio, la dif-ficoltà di comporre e conciliare la quantità di bisogni, di interessi e anchedi pretese in campo. La governabilità globale viene ulteriormente resadifficile dai fenomeni delinquenziali e criminali: si pensi, ad esempio, alterrorismo, al traffico di persone, di armi, di droga, di materie prime pre-ziose, alla vendita di armi, al lavaggio di denaro sporco, ecc.

In tale scenario, si accresce per gli Stati la difficoltà di influire effettiva-mente sul funzionamento delle istituzioni internazionali e sull’elabora-zione delle regole e decisioni relative ai temi di loro interesse. Per i rappre-sentanti della società civile, alla soddisfazione di essere diventati attori


indispensabili della politica internazionale, si unisce il timore di vedereche il raggiungimento degli obiettivi per cui sono scesi nell’arena interna-zionale si fa sempre più incerto nel tempo, non da ultimo per l’incapaci-tà pratica degli Stati di attuare in modo concreto gli impegni politicisolennemente assunti nei grandi incontri internazionali. Il caso più cla-moroso è quello dei Millennium Development Goals. Per tutti, governanti egovernanti, il futuro si presenta incerto.

Autorità mondiale e famiglia di Nazioni

Lo sviluppo delle istituzioni multilaterali, dalla fine del secolo XIXfino alla seconda metà del secolo XX, accompagnò lo sviluppo dellasocietà e, con maggiore o minore successo, cercò di darvi risposte adegua-te. La domanda che si pone oggi è se la cooperazione tra i Governi siacapace di dare una risposta alla presente situazione, caratterizzata dallascomparsa delle distanze (si può dire che il mondo è diventato un unicospazio geografico), dall’accelerazione del succedersi degli eventi, e dalladisgregazione degli interessi.

E’ noto anche che la Dottrina Sociale della Chiesa accompagnò e inco-raggiò sempre lo sviluppo delle istituzioni multilaterali, e alle volte lo pre-cedette, delineando un orizzonte di accresciuta cooperazione solidale e, per-sino, di una autorità mondiale fondata sulla giustizia e sul diritto. Si potreb-be dire che la Dottrina Sociale della Chiesa ha intuito che il volto umanodell’interdipendenza –oggi si direbbe della globalizzazione– può essere assi-curato principalmente dalle organizzazioni internazionali, a patto che essesiano dotate della necessaria autorità, cerchino di rispettare l’uguaglianza dii membri della comunità internazionale, promuovano l’assunzione di unaresponsabilità solidale per il destino comune e le loro decisioni e attivitàpossano tutte ricondursi al servizio della dignità dell’uomo.

Già nel lontano 1931, il Papa Pio XI, nell’Enciclica Quadragesimo Anno,appellava alla cooperazione internazionale per evitare le funeste conseguen-ze del capitalismo selvaggio, del nazionalismo e dell’imperialismo economi-co e per regolare l’andamento dell’economia mondiale.3 Successivamente, iltema dell’interdipendenza e della necessità di una gestione internazionaleorganizzata e improntata ai principi di giustizia e solidarietà e non sugliinteressi nazionali è uno dei fili conduttori dell’insegnamento sociale diPapa Giovanni XXIII e del Concilio Vaticano II. Giovanni XIII, nella sua

3 PIO XI, Lett. enc. Quadragesimo Anno, 90.103-109.


Enciclica Pacem in Terris,4 lanciò l’idea di una autorità mondiale. Tale idea èstata ripresa dalla Costituzione Pastorale Gaudium et Spes del ConcilioVaticano II, con le seguenti parole: “La sollecitudine per un’ordinata e paci-fica convivenza della famiglia umana spinge il Magistero a mettere in rilie-vo l’esigenza di istituire una qualche autorità pubblica universale, da tuttiriconosciuta, che goda di un potere effettivo per garantire a tutti sia la sicu-rezza, sia l’osservanza della giustizia, sia il rispetto dei diritti”.5

È essenziale, tuttavia, che tale autorità sia il frutto di un accordo e nondi un’imposizione, non venga intesa come “un super-stato globale”, siaregolata dal diritto, ordinata al bene comune e rispettosa del principio disussidiarietà.6

I poteri pubblici della comunità mondiale non hanno lo scopo dilimitare la sfera di azione ai poteri pubblici delle singole comunità poli-tiche e tanto meno di sostituirsi ad essi; hanno invece lo scopo di contri-buire alla creazione, sul piano mondiale, di un ambiente nel quale i pote-ri pubblici delle singole comunità politiche, i rispettivi cittadini e i corpiintermedi possano svolgere i loro compiti, adempiere i loro doveri, eser-citare i loro diritti con maggiore sicurezza.7 “La Chiesa –leggiamo nelDizionario di Dottrina Sociale della Chiesa (p. 74)– non postula l’annulla-mento delle attuali autorità e nemmeno la costituzione di una burocra-zia internazionale: ciò che occorre sono delle istanze supra partes che faci-litino la crescita del bene comune universale. Anche se con il trascorreredella storia tale autorità potrà ricevere un potere effettivo più esteso, maidovrà dimenticare le funzioni proprie delle istituzioni subordinate,secondo i principi di sussidiarietà e di partecipazione”.

Secondo il Compendio della Dottrina Sociale della Chiesa, “il camminoverso un’autentica ‘comunità’ internazionale –noi possiamo dire qua ilcammino per una governabilità globale dal volto umano– ha assunto unaprecisa direzione con l’istituzione dell’Organizzazione delle Nazioni Unitenel 1945. Tale organizzazione ha contribuito notevolmente a promuovereil rispetto della dignità umana, la libertà dei popoli e l’esigenza dello svilup-po, preparando il terreno culturale e istituzionale su cui costruire la pace”.8

4 Giovanni XXIII, Lett. enc. Pacem in Terris, 68-72.

5 Concilio Vaticano II, Cost. past. Gaudium et Spes, 82; PAOLO VI, Lett. enc. PopulorumProgressio, 78.

6 Compendio della Dottrina Sociale della Chiesa, 441.

7 Compendio della Dottrina Sociale della Chiesa, 441.

8 Compendio della Dottrina Sociale della Chiesa, 440; Giovanni Paolo II, Messaggio per laGiornata Mondiale della Pace 2004, 9.


Per poter costituirsi veramente come un grado superiore di ordina-mento internazionale, la prospettata autorità mondiale deve, nella ges-tione dell’interdipendenza, acquistare una dimensione morale. A talescopo serve il concetto di famiglia di Nazioni proposto dal Santo PadreGiovanni Paolo II.9

Ritengo utile citare qui per esteso i due paragrafi del suo discorso alla50.ma sessione dell’Assemblea Generale delle Nazioni Unite, intesi a spie-gare il concetto di famiglia di Nazioni, che contiene gli elementi di unagovernabilità mondiale dal volto umano. Tale concetto, nella presentefase di globalizzazione, conserva tutto il suo valore e la sua attuazionediventa una necessità ineludibile se si vuole veramente affrontare le sfidestoriche.

Afferma Giovanni Paolo II: “Di fronte a queste enormi sfide, comenon riconoscere il ruolo che spetta all’Organizzazione delle NazioniUnite? A cinquant’anni dalla sua istituzione, se ne vede ancor più lanecessità, ma si vede anche meglio, in base all’esperienza compiuta, che[la sua] efficacia …dipende dalla cultura e dall’etica internazionale cheesso sottende ed esprime. Occorre che l’Organizzazione delle NazioniUnite si elevi sempre più…[allo stadio]…di centro morale, in cui tutte lenazioni del mondo si sentano a casa loro, sviluppando la comune cos-cienza di essere, per così dire, una ‘famiglia di nazioni’. Il concetto di‘famiglia’ evoca immediatamente qualcosa che va al di là dei semplicirapporti funzionali o della sola convergenza di interessi. La famiglia è,per sua natura, una comunità fondata sulla fiducia reciproca, sul sosteg-no vicendevole, sul rispetto sincero. In un’autentica famiglia non c’è ildominio dei forti; al contrario, i membri più deboli sono, proprio per laloro debolezza, doppiamente accolti e serviti.

L’ONU ha il compito storico, forse epocale, di favorire questo salto diqualità della vita internazionale, non solo fungendo da centro di effica-ce mediazione per la soluzione dei conflitti, ma anche promuovendoquei valori, quegli atteggiamenti e quelle concrete iniziative di solidarie-tà che si rivelano capaci di elevare i rapporti tra le nazioni dal livello‘organizzativo’ a quello, per così dire, ‘organico’, dalla semplice ‘esisten-za con’ alla ‘esistenza per’ gli altri, in un fecondo scambio di doni, van-taggioso innanzitutto per le nazioni più deboli, ma in definitiva forierodi benessere per tutti.10

9 Giovanni Paolo II, Discorso all’Assemblea Generale delle Nazioni Unite, 5 ottobre 1995.

10 Giovanni Paolo II, Discorso all’Assemblea Generale delle Nazioni Unite, 5 ottobre 1995, p. 14.


Solo a questa condizione si avrà… non solo l’eguaglianza di diritto tratutti i popoli, ma anche la loro attiva partecipazione alla costruzione diun futuro migliore; non solo il rispetto delle singole identità culturali,ma la loro piena valorizzazione, come ricchezza comune del patrimonioculturale dell’umanità. Non è forse questo l’ideale additato dalla Cartadelle Nazioni Unite, quando pone a fondamento dell’Organizzazione ‘ilprincipio della sovrana eguaglianza di tutti i suoi Membri’ (art .2,1), oquando la impegna a ‘sviluppare tra le nazioni relazioni amichevoli, fon-date sul rispetto del principio dell’eguaglianza dei diritti e dell’autodeter-minazione’ (art. 1,2)? E’ questa la strada maestra che chiede di essere per-corsa fino in fondo, anche con opportune modifiche, se necessario, delmodello operativo delle Nazioni Unite.

Non sembri, tutto questo, un’utopia irrealizzabile. E’ l’ora di unanuova speranza, che ci chiede di togliere l’ipoteca paralizzante del cinis-mo dal futuro della politica e della vita degli uomini…”.11

E’ ovvio che non sfuggivano a Giovanni Paolo II né ai precedentiPontefici e, in genere, alla formulazione della Dottrina Sociale dellaChiesa, le limitazioni del complesso degli organi dell’ONU, sia in termi-ni di effettiva capacità di gestione degli affari mondiali, sia nel fatto chealle volte le sue proposte politiche agli Stati non coincidevano con gliorientamenti della Chiesa, ad esempio nel modo di impostare alcunequestioni relative alla famiglia, ai rapporti tra il diritto alla salute e la ses-sualità umana e al rispetto della vita nascente.

Tuttavia, non solo gli insegnamenti sociali della Chiesa guardano confavore l’Organizzazione delle Nazioni Unite perché la vedono come uncammino concreto per l’attuazione di un progetto equo di governabilitàglobale, necessario per la pace, la difesa dei diritti umani, e lo sviluppoma, ancora di più, propongono ad essa e quasi la sfidano a raggiungerel’altro traguardo etico di costituirsi veramente come famiglia di Nazioni.

Tornando sul testo appena letto di Giovanni Paolo II, possiamo discer-nere due serie di indicazioni perché la comunità internazionale diventifamiglia di Nazioni. Da una parte, si chiede che venga data alle NazioniUnite una maggiore efficacia politica e giuridica. Esse devono essere“strumento di sintesi e di coordinamento e centro efficace per la soluzio-ne dei conflitti”, fondate sull’effettiva “uguaglianza giuridica di tutti imembri”. Dall’altra, è indispensabile che tutte le norme e le azioni delleNazioni Unite siano impregnate da una “cultura etica”, in cui imperano

11 Giovanni Paolo II, Discorso all’Assemblea Generale delle Nazioni Unite, 5 ottobre 1995, p. 15.


i valori della “fiducia reciproca”, del “sostegno vicendevole” e della“rinuncia al dominio dei forti e in cui lo spirito di solidarietà porta adesistere per gli altri”. E’ lo stesso criterio che il Papa offre quando tratta,in generale, della globalizzazione: “L’umanità nell’intraprendere il pro-cesso di globalizzazione non può più fare a meno di un codice eticocomune”.12 Se non si vuole che la globalizzazione –e quindi anche le isti-tuzioni internazionali– degenerino in relativismo etico e nell’omologa-zione degli stili di vita e delle culture, è fondamentale recuperare queivalori umani universali che esistono in tutte le differenze elaborazioniculturali. Giovanni Paolo II lo ha ripetuto all’ONU: “Se vogliamo che unsecolo di costrizione lasci spazio a un secolo di persuasione, dobbiamotrovare la strada per discutere, con un linguaggio comprensibile e comu-ne, circa il futuro dell’uomo. La legge morale universale, scritta nel cuoredell’uomo, è quella sorta di “grammatica” che serve al mondo per affron-tare questa discussione circa il suo stesso futuro”.13

Come accennava Giovanni Paolo II, gli elementi etici per la costruzio-ne di tale famiglia delle Nazioni si trovano già nello stesso Statuto delleNazioni Unite, specialmente nel preambolo e nell’articolo 1º e conserva-no, pertanto, piena attualità e vigore.14 Occorre trovare i mezzi tecnici

12 Giovanni Paolo II, Discorso ai partecipanti alla Plenaria della Pontificia Accademia delle ScienzeSociali, 27 aprile 2001, p. 4.

13 Giovanni Paolo II, Discorso all’Assemblea Generale delle Nazioni Unite, 5 ottobre 1995, p. 3.14 Statuto delle Nazioni Unite,

NOI, POPOLI DELLE NAZIONI UNITE, DECISI– a salvare le future generazioni dal flagello della guerra, che per due volte nel corso di questa

generazione ha portato indicibili afflizioni all’umanità,– a riaffermare la fede nei diritti fondamentali dell’uomo, nella dignità e nel valore della persona

umana, nella eguaglianza dei diritti degli uomini e delle donne e delle nazioni grandi e piccole,– a creare le condizioni in cui la giustizia ed il rispetto degli obblighi derivanti dai trattati e dalle

altri fonti del diritto internazionale possano essere mantenuti,– a promuovere il progresso sociale ed un più elevato tenore di vita in una più ampia libertà, e per

tali fini– a praticare la tolleranza ed a vivere in pace l’uno con l’altro in rapporti di buon vicinato, ad

unire le nostre forze per mantenere la pace e la sicurezza internazionale,– ad assicurare, mediante l’accettazione di principi e l’istituzione di sistemi, che la forza delle

armi non sarà usata, salvo che nell’interesse comune, ad impiegare strumenti internazionali perpromuovere il progresso economico e sociale di tutti i popoli,

– abbiamo deciso di unire i nostri sforzi per il raggiungimento di tali fini.…Articolo 1I fini delle Nazioni Unite sono:1.Mantenere la pace e la sicurezza internazionale, ed a questo scopo: prendere efficaci misurecollettive per prevenire e rimuovere le minacce alla pace e per reprimere gli atti di aggressione o le


necessari di attuazione e soprattutto, rinnovare in ogni Stato la coscien-za della sua responsabilità solidale per tutto il genere umano.

L’autorità mondiale proposta dalla Dottrina Sociale della Chiesa ele limitazioni dell’attuale sistema internazionale

È evidente –e non ha bisogno di sottolineature– la sintonia delPreambolo e dei primi articoli dello Statuto dell’ONU con la DottrinaSociale Chiesa. Papa Giovanni Paolo II, tuttavia, nel suo discorso di 1995,riconosceva che, per percorre rapidamente la strada verso la piena vigen-za dell’idea di famiglia di Nazioni, occorrevano “opportune modifiche…del modello operativo delle Nazioni Unite”, per realizzare le quali occo-rreva pur “togliere l’ipoteca paralizzante del cinismo dal futuro dellapolitica e della vita degli uomini”.

Ci sono infatti importanti limitazioni pratiche nel modello operativodelle Nazioni Unite (e nell’insieme della comunità internazionale orga-nizzata) che, talvolta, possono offrire spazi ad un cinico pragmatismoche vede la normativa internazionale solo come mezzo per far prevalerele proprie pretese e i propri interessi.

Non si deve dimenticare che il potere legale e pratico dell’ONU sopragli Stati finisce per essere assai limitato. Solo il Consiglio di Sicurezza hapoteri decisionali veri e propri, ristretti, comunque, alle questioni relati-ve alla pace e alla sicurezza collettiva. L’Assemblea Generale e l’ECOSOC,invece, hanno il compito di offrire raccomandazioni non vincolanti alConsiglio di Sicurezza e agli Stati membri su tutte le questioni interna-zionali (pace, sicurezza collettiva, sviluppo economico sociale, sviluppoe codificazione del diritto internazionale, ecc.), la cui efficacia variamolto a seconda delle circostanze generali e dei casi concreti. È noto, poi,che i cinque membri permanenti del Consiglio di Sicurezza hanno una

altre violazioni della pace, e conseguire con mezzi pacifici, ed in conformità ai principi della gius-tizia e del diritto internazionale, la composizione o la soluzione delle controversie o delle situazio-ni internazionali che potrebbero portare ad una violazione della pace;2. Sviluppare tra le nazioni relazioni amichevoli fondate sul rispetto e sul principio dell’eguaglian-za dei diritti e dell’auto-determinazione dei popoli, e prendere altre misure atte a rafforzare la paceuniversale;3. Conseguire la cooperazione internazionale nella soluzione dei problemi internazionali di carat-tere economico, sociale culturale od umanitario, e nel promuovere ed incoraggiare il rispetto deidiritti dell’uomo e delle libertà fondamentali per tutti senza distinzioni di razza, di sesso, di lin-gua o di religione;4. Costituire un centro per il coordinamento dell’attività delle nazioni volta al conseguimento diquesti fini comuni.


posizione di potere privilegiata in rapporto a tutti gli altri membridell’ONU.

Le questioni internazionali più determinanti per lo sviluppo dei popo-li vengono gestite da tre organismi che sono, di fatto, indipendentidell’ONU: l’Organizzazione Mondiale del Commercio, il Gruppo dellaBanca Mondiale e il Fondo Monetario Internazionale. Queste tre organiz-zazioni, inoltre, sono le uniche, oltre al Consiglio di Sicurezza, che dis-pongono di mezzi coattivi per far eseguire le loro decisioni, le quali, tut-tavia, vengono fortemente determinate da un gruppo ristretto di Paesi,sia per il loro semplice peso economico relativo, nel caso dell’OMC, siaperché, nel caso delle altre due agenzie e a somiglianza di quanto accadeal Consiglio di Sicurezza, essi hanno un voto privilegiato nel momentodecisionale.

Pertanto, ancora lontano dai traguardi proposti dal Preambolo e dall’ar-ticolo 1º dello Statuto delle Nazioni Unite e quindi ancora lontano dalla rea-lizzazione del volto umano della globalizzazione, il sistema di governabili-tà in vigore ci si presenta come una autorità mondiale molto frammenta-ta e poco coordinata, formata da organizzazioni che hanno mandati par-ziali, alle volte contrapposti alle volte sovrapposti, spesso dotati da mezziinefficaci e anche spesso in contrasto ideologico tra di loro.

In relazione alle questioni della pace, del disarmo e del diritto umani-tario, operano il Consiglio di Sicurezza a New York, le Organizzazioni dipromozione del disarmo e del controllo delle armi di distruzione dimassa a Ginevra e a Vienna e la Croce Rossa a Ginevra; per le questionirelative ai Diritti Umani sono stati creati il Consiglio per i Diritti Umanie l’insieme delle Organizzazioni specializzati di Ginevra; per le questionirelative al governo dell’economia mondiale e allo sviluppo, gliOrganismi finanziari di Washington, l’OMC e l’UNCTAD a Ginevra,l’UNDP a New York e a Ginevra, le Banche regionali nelle sue diversi sedi,la FAO ed altre Organizzazioni a Roma. La questione dell’ambiente, chetiene il suo punto focale all’UNEP di Nairobi, appare poi trasversale agliOrganismi di Washington e di Ginevra. Sono da rilevare le contrapposi-zioni ideologiche che non di rado si manifestano tra gli Organismi diWashington e l’OMC, da una parte, e gli Organismi ONU dedicati allosviluppo dall’altra.

La complessità organizzativa (si potrebbe persino parlare di “disordi-ne organizzativo”) della comunità internazionale è stata causata daglisviluppi politici che si collocano tra la fine della seconda guerra mondia-le e gli anni ‘90, ma la difficoltà di riordinarla e di metterla al servizio diun obiettivo comune è riflesso della complessità politica del momento


attuale e della dispersione di interessi. Non è un impegno affatto facileportare a termine il lavoro di sintesi e coordinamento e le opportunemodifiche del sistema operativo suggerite dal Discorso di Giovanni PaoloII del 1995. Gli scarsi risultati pratici del recente Vertice Mondiale del2005, inteso a dare una spinta alla riforma delle Nazioni Uniti e al rag-giungimento degli Obiettivi del Millennio sono un attestato delle diffi-coltà esistenti.

La Santa Sede e il nuovo volto della globalizzazione

Com’è noto, la Santa Sede è presente alle Nazioni Unite con uno spe-cifico statuto di Osservatore che, in pratica, le concede gli stessi diritti dicui godono gli Stati membri.15 La Santa Sede è poi presente come mem-bro o come osservatore alle 20 più importanti Organizzazioni specializ-zate e Organizzazioni regionali.16

Tale presenza internazionale serve, innanzitutto, per riaffermare la suasovranità ed indipendenza, giacché essa implica un costante e rinnovatoriconoscimento politico –e talvolta anche giuridico– della sua natura diente internazionale pubblico simile agli Stati, che con essi dialoga e inte-ragisce in pari condizioni. In questo modo la Santa Sede si può costitui-re anche come garante della libertà della Chiesa in ogni Paese e dellalibertà religiosa in generale.

Inoltre, la Santa Sede può intervenire in certe prese di decisioni che leconcernono o concernono direttamente il bene comune dell’umanità. Eciò costituisce, in un certo senso, una novità. Infatti, mentre un tempol’azione della Santa Sede nella comunità internazionale era limitataall’attività concordataria e, quindi, a questioni inerenti strettamente adinteressi ecclesiastici; ora essa tende ad estendersi, al pari delle forme dipresenza degli Stati, anche in ambiti più generali e comunque non diret-

15 UNITED NATIONS GENERAL ASSEMBLY, A/RES/58/314, Participation of the Holy See in thework of the United Nations, 1 July 2004.

16 E presente come membro nel Comitato Esecutivo dell’Alto Commissariato per i Rifugiatie nelle seguenti organizzazioni intergovernative: UNCTAD, OMPI, AIEA, OPCHW(Organizzazione per la proibizione delle arme chimiche), Commissione preparatoria perla CTBTO (Organizzazione di proibizione degli prove atomiche), Comitato Internazionaledella Medicina Militare e OSCE. E’ presente inoltre come Osservatore o come invitato spe-ciale alle attività delle seguenti altri organizzazioni: FAO, OIT, OMS, UNESCO, ONUDI,IFAD, OMT e OMC; e, nell’ambito regionale, Consiglio d’Europa, OSA, UA e AALCO. Purnon avendo uno statuto formale di Osservatore, ha contatti e partecipa con una certa rego-larità ad alcune delle attività della Banca Mondiale e del Fondo Monetario Internazionale.


tamente afferenti ad interessi della Chiesa. La più evidente manifestazio-ne di questo mutamento si è potuta cogliere nella partecipazione dellaSanta Sede, a pari titolo con tutti gli altri Stati contraenti, alla firmadell’atto finale della Conferenza sulla Sicurezza e Cooperazione inEuropa (CSCE), con il trattato di Helsinki del 1975.17 Così la Chiesa, amezzo della Santa Sede, è venuta a partecipare per la prima volta alla for-mazione o produzione di norme di diritto internazionale generale. Sitratta, a ben vedere, di un fenomeno abbastanza singolare, per il qualeappunto la Chiesa, attraverso la Santa Sede, partecipa a pari titolo con gliStati alla produzione delle norme di diritto internazionale generale codi-ficato, di cui gli stessi Stati saranno poi destinatari.18

Tuttavia, l’“attuazione multilaterale” più frequente della Santa Sedeconsiste nell’esercizio del suo ministero profetico. Infatti, la Santa Sedenon trascura nessuna opportunità di prendere la parola alle sessionidell’Assemblea delle Nazioni Unite e alle riunioni delle altreOrganizzazioni internazionali per dare una visione etica delle diversequestioni internazionali all’ordine del giorno. Una attenta lettura deiDiscorsi degli Osservatori Permanenti e dei Rappresentanti della SantaSede offre un prezioso materiale di applicazione dei grandi orientamentidella Dottrina sociale della Chiesa alle questioni concrete.

Come insegna il Santo Padre Benedetto XVI, nell’Enciclica DeusCaritas Est, la Santa Sede –come del resto, in altri ordini, tutti i Pastoridella Chiesa Cattolica– intende contribuire a illuminare la coscienzadegli attori della vita internazionale. La coscienza, “per poter operare ret-tamente …deve sempre di nuovo essere purificata, perché il suo acceca-mento etico, derivante dal prevalere dell’interesse e del potere che l’ab-bagliano, è un pericolo mai totalmente eliminabile”. La Santa Sede“vuole servire la formazione della coscienza nella politica e contribuireaffinché cresca la percezione delle vere esigenze della giustizia e, insieme,

17 Nell’ambito dell’ONU, la Santa Sede ha partecipato alle Grandi Conferenze Internazionalidegli anni 90 (Conferenza del Cairo su Popolazione ed Sviluppo, Conferenza di Pechinosulla Donna, ecc.) ed ha è anche intervenuta attivamente alla redazione di alcuni docu-menti internazionali, come, ad es. la Dichiarazione dell’ONU sulla Clonazione Umana(2005) o la Convenzione sui Diritti delle Persone Disabili (2006). All’OMC, negli anni2001-2003, La Santa Sede, nonostante le limitazioni del suo ruolo di Osservatore, ha avutouna attiva partecipazione nel processo di riforma delle norme sulla proprietà intellettualeper permettere le licenze obbligatorie nei casi di gravi emergenze sanitarie - MarrakechAgreement Establishing The World Trade Organization, Annex 1 C, Trade Related Aspects ofIntellectual Property Rights TRIPS.

18 cfr. G. DALLA TORRE, La città sul monte, Editrice a.v.e., pp. 242-243.


la disponibilità ad agire in base ad esse, anche quando ciò contrastassecon situazioni di interesse personale”.19

Circa la riforma del sistema internazionale, non spetta alla Santa Sede,per la sua stessa natura, dare indicazioni concrete sul riordino giuridicoe politico della comunità internazionale allo scopo di far fronte allenuove realtà internazionali e diventare veramente il volto umano dellaglobalizzazione. La risposta deve venire dall’insieme degli interessati: gliorgani e i funzionari delle Organizzazioni internazionali, gli Stati mem-bri, la società civile, il mondo accademico, ecc.

Invece, con riferimento ai due grandi impegni segnalati nel discorsodi Giovanni Paolo II del 1995 –riforma politica, giuridica e tecnica / cul-tura etica– compete alla Santa Sede offrire un contributo sul secondoaspetto, quello della cultura etica. Pertanto, essa insiste sull’attuazionedei valori di base della solidarietà, del dialogo, della ricerca del consenso,della rinuncia ad imporre le proprie ragioni con la forza (forza militare,ritorsioni economiche e altre forme di illegittima pressione politica),della cooperazione, ecc.

In tutti i suoi interventi, la Santa Sede ricorda ai Governi la loro graveresponsabilità morale di promuovere la pace e lo sviluppo di tutti i popo-li e non solo i propri interessi. In particolare, ribadisce costantemente ilrifiuto della guerra e il rispetto della legalità internazionale, lo spirito disolidarietà a cui devono ispirarsi tutte le decisioni economiche, l’obbligodi rispettare tutti gli impegni presi in favore dello sviluppo e dei Paesimeno sviluppati e il rispetto dei diritti umani.

Dalla cultura etica si desumono anche alcune indicazioni fondamen-tali di giustizia per la riforma stessa delle istituzioni. L’autorità mondialedeve fondarsi sul pieno rispetto dell’uguaglianza di diritto dei suoi mem-bri e sull’equa partecipazione di tutti nei processi decisionali e sul prin-cipio di sussidiarietà, che, anziché voler sostituire le comunità e societàinferiori, cerca di rafforzarne la presenza e l’azione.

Alla domanda iniziale circa la possibilità che le istituzioni multilateralidiano una risposta di governabilità alla presente situazione internazionaleo, se si vuole, diano un volto umano alla globalizzazione, si può risponde-re che la Santa Sede lo ritiene possibile. Cioè dà una risposta positiva ecrede che ciò avverrà tramite l’accennata “purificazione delle coscienze”.

L’appello ai principi etici serve poi sia a stimolare la riforma dei mec-canismi tecnici dell’ONU, sia per dare efficacia agli organismi imperfetti

19 Benedetto XVI, Lett. enc. Deus Caritas Est, pp. 28-29.


esistenti. Infatti, esso obbliga i governanti a ripensare le istituzioni allaluce dei fini che dovrebbero raggiungere e a cercare di affrontare i pro-blemi con tali generosità e spirito di solidarietà che consentano di supe-rare le limitazioni strutturali esistenti.

Il rifiuto di ogni atteggiamento di cinismo che porti ad approfittarsidei meccanismi multilaterali per promuovere interessi nazionalistici o diparte è il più importante contributo che la Santa Sede può dare allacomunità internazionale. La presenza di numerosissimi Capi di Stato e diGoverno e di responsabili di Organizzazioni internazionali ai funerali diPapa Giovanni Paolo II costituisce un vivo riconoscimento di tale contri-buto. Parimenti, la recente visita del Segretario Generale delle NazioniUnite a Sua Santità Benedetto XVI e l’invito a visitare la sede dell’ONU aNew York confermano la fiducia che la comunità internazionale pone nelsuo autorevole e fermo insegnamento.

La società civile e il nuovo volto della globalizzazione

La governabilità del mondo globalizzato, tuttavia, non sarà mai possi-bile soltanto tramite le organizzazioni internazionali o tramite una futu-ra, e probabilmente lontana, autorità mondiale. La diversità e complessi-tà delle problematiche odierne, nel rilevare il deficit di governabilità delleistituzioni statali ed intergovernative, mette anche in rilievo l’importan-za del principio di sussidiarietà. Negli spazi di libertà che necessariamen-te deve lasciare il sistema internazionale o una ipotetica futura autoritàmondiale trova posto l’indispensabile azione della società civile.

È importante non dimenticare quanto detto all’inizio, nel senso che idibattiti all’ONU e presso le altre Organizzazioni internazionali costituis-cono soltanto una piccola parte della vita internazionale. Essa si svilup-pa in una miriade di azioni, con effetti che vanno al di là delle frontierenazionali, di una miriade di soggetti, tra cui i più importanti sono i mezzidi comunicazione –specialmente il cinema, la radio-televisione e inter-net– la scuola e l’università, le aziende, i sindacati, il mondo artistico, leassociazioni di ogni tipo, religioni e gruppi religiosi, ecc. Dal fermentodella società civile (intesa in senso lato, cioè, tutte i raggruppamentiumani al di fuori dello Stato e degli Organismi Intergovernativi) nasco-no idee, orientamenti, correnti di opinione e iniziative che poi arrivanoai forum internazionali e determinano spesso le decisioni dei Governi edegli Organismi multilaterali.

Perciò, la società civile acquista un ruolo imprescindibile nellagovernabilità dal volto umano. Le ONG costituiscono il collegamento


tra le istituzioni intergovernative e il resto del mondo. Da una partel’azione delle ONG garantisce una accresciuta trasparenza e controllodell’azione internazionale e sensibilizza il pubblico alle questioni indiscussione. Dall’altra, tramite la loro azione di advocacy, assicuranoche molti aspetti, a volte dimenticati dai Governi, trovino attenzionenella vita multilaterale. L’azione della società civile può poi favorire leintese tra i Governi e collaborare efficacemente nell’applicazione delledecisioni.

Le ONG, infine, sia con i programmi di cooperazione avviati insie-me con gli Organismi internazionali, sia con i loro programmi indi-pendenti, sono diventate un elemento fondamentale dell’aiuto allosviluppo, che arriva laddove l’azione dei Governi e degli Organismiinternazionali non arriva. L’azione caritativa delle ONG cristiane e l’a-zione filantropica di altri membri della società civile, poi, aggiungequel plus di umanità che le risposte di natura tecnica o politica maipossono dare.

Il volto umano della globalizzazione

Può essere visto come un segno dei tempi la recente notizia dellanomina del fondatore di una delle più grandi ONG di cooperazione edi advocacy a Ministro degli Affari Esteri di uno degli Stati membri per-manenti del Consiglio di Sicurezza. È da augurarsi che tale nomina siaforiera di una più intensa ed efficace interazione tra la società civile,gli Stati e la comunità internazionale e che, tra i cristiani che operanonell’ambito internazionale, serva da stimolo per un rinnovato impeg-no a capire le presente complessità ed elaborare proposte concrete allaluce del Vangelo e delle indicazioni etiche del Magistero ecclesiale.Sono sicuro che Pax Romana continuerà ad animare in questo sensol’azione internazionale dei cristiani e di tanti altri uomini di buonavolontà.

Prendo spunto, per concludere, dalle recenti parole del Santo PadreBenedetto XVI ai giovani del Brasile e dell’America Latina: “Esiste, in ulti-ma analisi, un immenso panorama di azione nel quale le questioni diordine sociale, economico e politico acquisiscono un rilievo particolare,sempre che la loro fonte d’ispirazione siano il Vangelo e la DottrinaSociale della Chiesa. La costruzione di una società più giusta e solidale,riconciliata e pacifica; l’impegno a frenare la violenza; le iniziative di pro-mozione della vita piena, dell’ordine democratico e del bene comune e, specialmente, quelle che mirano ad eliminare certe discriminazioni


esistenti …e non sono motivo di esclusione, bensì di arricchimento reci-proco”.20

E’ possibile dare alla globalizzazione un volto umano. La Santa Sede,con la sua azione internazionale, vuole aiutare ad attingere a quella fonted’ispirazione che è il Vangelo e la Dottrina Sociale della Chiesa. Spettapoi agli Stati membri della comunità internazionale e a tutti gli uominidi buona volontà la costruzione instancabile di quel volto dell’altra glo-balizzazione (face of another globalization) che è appunto quella società(nazionale ed internazionale) più giusta e solidale, riconciliata e pacifica.

Still distant from a human-faced globalization, all of us face today a deficit of glo-bal governance. The global stage is faced with new and old actors who try toaddress the unusually complex and ever-changing reality, which is characteri-

zed by the interdependence of worldwide problems, including translational criminalphenomena. These problems require an urgent, firm and shared reply. However, theactual world authority is very fragmented, poorly coordinated, formed by organiza-tions which have partial mandates (sometimes one in contrast with another or over-lapped), are often provided with ineffective means.

Concerning the international activity of the Holy See, the Social Doctrine of theChurch proposes two important concepts for a global governance in the service ofthe human dignity: “world authority” and “family of nations”. The first one shouldbe “some universal public authority acknowledged as such by all and endowed withthe power to safeguard on the behalf of all, security, regard for justice, and respectfor rights”. Such authority, to be set up as a high-rank international system, mustcome from a mutual agreement and must acquire a moral dimension. To achieve ahuman-faced governance it is essential to create a “family of nations,” communityfounded upon mutual trust, support and respect, as John Paul II declared to the UNGeneral Assembly in 1995.

20 Benedetto XVI, Incontro con i giovani nello Stadio municipale di Pacaembù “Paolo Machado deCarvalho” a São Paulo (20 maggio 2007) 5.


Aún lejos de dar un rostro humano a la globalización, asistimos hoy a un défi-cit de gobernabilidad global. El gran grupo formado por nuevos y viejos acto-res que pueblan la escena internacional, la realidad de insólita complejidad y

de constante cambio, la interdependencia de las grandes problemáticas mundiales,los fenómenos de delincuencia y criminalidad, reclaman una respuesta urgente, firmey compartida por todos. Sin embargo, la autoridad actual mundial está muy frag-mentada y poco coordinada, formada por organizaciones que tienen mandatos par-ciales (a veces contrapuestos o sobrepuestos), a menudo provistas de medios inefi-caces y contrastados ideológicamente entre ellos.

En el contexto de la actividad internacional, la Santa Sede, con la Doctrina Socialde la Iglesia, ha propuesto dos grandes conceptos para una gobernabilidad globalque esté al servicio de la dignidad humana: aquello de “autoridad mundial” y de“familia de naciones”. La primera debería ser “alguna autoridad pública universal,reconocida por todos, que disfrute de un poder efectivo para garantizar a todos tantola seguridad y la observación de justicia, como el respeto de los derechos”. Parapoderse constituir como un grado superior de ordenamiento internacional, fruto deun acuerdo y no de una imposición, tal autoridad debe obtener una dimensiónmoral. Para obtener una gobernabilidad de rostro humano, es indispensable crearuna “familia de naciones”, una comunidad fundada en la confianza recíproca, elapoyo recíproco y el mutuo respeto, como decía Juan Pablo II en la Asamblea Generalde las Naciones Unidas de 1995.


A Korean Experience of theGlobalization Era

Seong BoscoAmbassador of Korea in the Holy See

Civilization and Barbarism in the 21st Century

In the 21st Century, we would distinguish civilization from barbarismbased on the following criteria: first of all, sensibility toward thehuman being. Pope John Paul II expressed this sensibility through his

definition of Christianity: “The name for that deep amazement at man’sworth and dignity is the Gospel, that is to say: the Good News. It is alsocalled Christianity” (Redemptor hominis 10). Through various world reli-gions’ teachings and the adoption of the Universal Declaration of HumanRights such sensitivity seems to gradually become more and more univer-sal, more “globalized”.

Secondly, the difference between barbarism and civilization lies in thesense of Justice vis-a-vis the sufferings of peer human beings who are star-ving, whose rights are violated, who are oppressed and killed within acircle of violence created by governments and other types of collectitivi-ties. This sense of justice shares the idea of St. Augustine: “peace is thefruit of justice (opus iustitiae pax)” and “Justice being taken away, then,what are kingdoms but great robberies?” (Remota itaque iustitia quid suntregna nisi magna latrocinia?: De civitate Dei 4.4) In this context, almostdesperate disappointment shared by European intellectuals in front ofthe war in Afghanistan, in Iraq, and the invasion of Israel in Lebanon, isspreading throughout the world, as well as to Korean intellectuals.

Thirdly, the boundary between barbarity and civilization lies in thesolidarity shared by people and nations that, regardless of the desperatereality surrounding the world, do not stop to dream about a peacefulworld based on sharing and cooperation. As you ladies and gentlemenknow already, according to St. Augustine, the two cities, id est, the “Cityof the Earth” and the “City of God” are each based on “private love”(amor privatus) and “social love” (amor socialis, Pope Benedict XVI in his


first Encyclical Deus caritas est [n.29]). He defined this social love (caritassocialis) as caritas politico, politico est amor socialis (political activity, livedas social charity). This concept of “social love” now within the contextof globalization, is expanding into and forming a “caritas internationalist”in a broader sense. (This social charity is symbolized by the wide openarms of Christ, nailed on the cross. Open arms that are not to embraceoneself, but only his loved ones.)

‘’Globalization” and Modem History of Korea

In the 18th century, the failure to open the frontiers towards a glo-bal society due to the isolation-policy of Chosun dinasty, gave a costlylesson to Korean intellectuals about what failure in globalizationmight bring as a result. Moreover, Koreans also experienced how glo-balization can be misused for the imperialist purpose of powerfulnations. Indeed the Japanese political slogan of “Common Welfare ofGreat East Asia” used to justify its invasions and colonizations, wasthe starting point of a horrific suffering of most east Asian countriesin the first half of the 20th century. In case of Korea, during the SecondWorld War, tens of thousands men and women were deported by theJapanese to work and die as forced workers, soldiers and sexual slavesof the Japanese empire.

Korea obtained its independence after the defeat of Japan but hadsoon to suffer its division in North and South as United States and theSoviet Union decided so in the Yalta treaty. Mediation from the UnitedNations to unify the two parts resulted futile as the two Koreas weredeeply involved in the ideological power conflict between US and USSR.The extreme tension on the peninsula resulted into a civil war in 1950that caused enormous casualties not only among Korean people butfrom UN member states that participated to the war to bring back thepeace, and indeed succeeded at least to restore the pre-war situation.After the war, South Korea benefited a lot from international support andstood up from the ashes thanks to the Rebuilding Project of UNESCO,the food supply from FAO and the diverse support of Christian organiza-tions such as NCWC.

However, the cold war conflict between the two superpowers defor-med into a monstrous Siamese-twins, a country that for more the 10 cen-turies has been a single country with single culture and single nationa-lity. Regardless of the atrocious scar formed by the civil war, the KoreanSiamese-twins have only one heart, one body and four limbs. Indeed


what our nation needs now is not a separating operation but a sutureinto one body!

This long awaited effort to suture the Siamese-twins, started properlyonly by our former president Kim Dae-Jung (winner of Nobel Prize forPeace) who was put in prison for four times due to his unification activi-ties. His election to presidency gave birth to a real struggle to cure thescar of division. Thanks to his “Sunshine Policy (1998-2002)” that wasinherited by the current president Roh Moo-Hyun under the name of“Policy of Embracement (2003-2007)”, tension on the peninsula wasalleviated, material and personal exchange between the two govern-ments increased, divided families could meet each other, and aid couldbe provided to starving North Koreans.

During the last few decades, Korea has experienced all the ups anddowns of economic globalization. It escaped from poverty thanks to acheap labor based export policy, it joined the OECD but it also experien-ced a dooming financial crisis that was followed by the intervenition ofIMF. It joined WTO, it was involved in FTAs throughout the globe as anactive member of international organizations and global governance.International bodies such as Korean Peninsula Energy DevelopmentOrganization (KEDO) were created and IOs such as IAEA and UNDP weredeeply involved to solve famine and energy problems in DPRK.Contribution from human rights NGOs and Christian NGOs were crucialfor the democratization of South Korea. In this way Korea enormouslybenefited from the commitment of international society, and from glo-balization.

Personal Experiences as the Ambassador of Korea to the HolySee

Following the central subject of this afternoon’s forum “The Holy See:a face of another globalization” I will briefly talk about my experience asthe Korean ambassador to the Holy See on one particular subject: “thenuclear threat on the Korean peninsula”.

Even though Korea remains the only divided country in the worid,the great powers surrounding the peninsula, putting aside the diploma-tic sweet-talks, seem to hold the strategic position that the confrontationbetween the two Koreas is profitable for their interest. In contrast, theposition of the Holy See on the division of Korea has always been agenuine compassion toward the suffering of Korean people. Pope JohnPaul II, in his reply to my presentation of the credential letters (4 July


2003) remembered that in his two visits to Korea he perceived “the disap-pointment of many people in observing that the peninsula, inhabited bya single nation, is obliged to live in painful division”. And he invitedKorean people “to alleviate tensions through dialogue and encounters,to smooth out the differences and find a common ground for fruitfulunderstanding.”

Also Pope Benedict XVI, at the first meeting (12 May 2005) with corpsdiplomatique after his election comforted the Korean ambassador by men-tioning that he himself came “from a country... which lived through thewar and the separation of brothers and sisters belonging to the sameNation because of destructive and inhuman ideologies”.

One of the principles of action of diplomats is reciprocity. But whatdiplomats learn from the Holy See is not reciprocity but solidarity andcommon good. When United States put in question the nuclear armingof DPRK Pope John Paul II quoted the encyclical Pacem in terris [n,ll3]and pointed out that “the fundamental principles upon which peace isbased in today’s “world be... the realization that true and lasting peacebetween nations cannot consist in the possession of an equal supply ofarmaments but only in mutual trusty.

Pope Benedict XVI, even after the nuclear test of North Korea, notedto the Japanese ambassador upon the presentation of his credential letters(13 November 2006) that “the Holy See encourages bilateral or multilate-ral negotiations, convinced that a solution must be sought by peacefulmeans and high respect for the engagement of all the parties present, toachieve the nuclear disarmament of the Korean Peninsula.”

Also in the new year’s address (8 January 2007) to the corps diplomati-que accredited to the Holy See, the Pope said that “the goal of reconci-ling the Korean people and maintaining the Peninsula as a nuclear-freezone must be pursued within the context of negotiations. It is importantto avoid gestures (hat could compromise the talks, and likewise to avoidmaking their results a precondition for the humanitarian aid for themost vulnerable canong North Koreans”.

The appeal of the Holy See: Peace is the fruit of justice (opus iustitiaepax), is fhe most convincing key to solve crisis like the one on the Koreanpeninsula. On the reply to my presentation of the credential letters thepreceding Pope appealed “for the gradual, balanced and verifiable elimi-nation of weapons of mass destruction, and especially nuclear arms.” Hewas the first state leader to mention a “balanced” process of disarmingon the issue of nuclear weapons in Korea. On the 6 Party Talk statementof 18 September 2005, the Korean government declared a “nuclear-free


(South-)Korea”, and after the North Korean nuclear test in 2006, SouthKorea agreed on the reintroduction of US nuclear umbrella but of a “longdistant umbrella”.

Conclusion: Mane nobiscum Domine!

On March 27th 2005, on Easter Sunday, I was standing on the Loggiaof St. Peter’s square. The Easter message that cardinal Sodano read onbehalf of Pope John Paul II was like the last spiritual will of the weak andold pontiff that has been leading the world as a moral and spiritual lea-der for decades. The servant of God (servus Dei) in that very short messa-ge repeated the phrase “Mane nobiscum, Domine\Stay with us, Lord! Lk24:29) eight times.

A pope that on the verge of the third millennium has proclaimed theyear of forgiveness, the year of reconciliation, the year of penitence whilewishing a century full of Grace; a pope that saw in the collapse of Berlinwall “the invisible hand of a motherly providence”, a pope that was shi-vering for the injustice inflicted by Christianity of the western worldupon the descendants of Ismael in Afghanistan and Iraq; a pope that hascondemned the proxy war run by first world countries for petrol and dia-monds throughout Africa; this pope was shouting out a last prayer befo-re leaving this world. Mane nobiscum Domine!

I expect that you, ladies and gentleman, members and friends of PaxRomana, in the ugly reality of a worid where only the rule of the jungleseems to overrule, where your highly moralized political leaders andgovernments follow truly immoral policies regardless of your struggle forjustice, where global governance seems so void and futile, on this of wayto Emmaus, full of disillusions and dispair, the only way to encourageyourself will be praying “Mane nobiscum Domine!” to the mysteriousWayfarer on the road of world history.

And also when each one of you would walk away towards your ownred sunset from where you are standing, handling over to your collea-gues and friends the tasks and goals that you have been chasing throug-hout your life, the blessing prayer that you will leave them will be as well“Stay with us, Lord!” “Mane nobiscum Domine!” What else?!!


L’intervento esamina la situazione coreana nell’era della globalizzazione.Iniziando con ciò che distingue la civiltà dalla barbarie –sensibilità, giustizia esolidarietà– si ripercorre a grandi linee la storia moderna della Corea. Tra le tappe

fondamentali vi sono le deportazioni ed i lavori forzati di molti coreani per opera deigiapponesi durante la II Guerra Mondiale, l’indipendenza, la divisione in Nord e Sud,la guerra civile del 1950, le conseguenze della guerra fredda, i tentativi di riunifica-zione. Negli ultimi decenni inoltre, la Corea ha sperimentato ogni tipo di conseguen-za della globalizzazione economica, traendo enormi benefici.

L’intervento continua proponendo alcune esperienze personali del relatore –investe di Ambasciatore di Corea presso la Santa Sede– riguardo alla minaccia nuclea-re che incombe sulla penisola. Per ottenere il disarmo, più dei mezzi della diploma-zia occorrono solidarietà, fiducia reciproca e bene comune, come insegna la Chiesa.La negoziazione è il contesto in cui possono avvenire la riconciliazione ed il disarmo,dando piena realizzazione all’appello della Santa Sede per cui “La pace è il frutto dellagiustizia”.

El documento examina la situación coreana en la era de la globalización. Empiezapor aquello que distingue la civilización de la barbarie –sensibilidad, justicia ysolidaridad– y recorre a grandes rasgos la historia moderna de Corea. Entre las

etapas fundamentales, constan las deportaciones y los trabajos forzados de muchoscoreanos sometidos por los japoneses durante la segunda guerra mundial, la inde-pendencia, la división entre el norte y el sur, la guerra civil de 1950, las consecuen-cias de la guerra fría, los intentos de reunificación. Durante las últimas décadas, porotra parte, Corea ha experimentado todo tipo de consecuencias de la globalizacióneconómica, acarreando enormes beneficios.

El documento propone a continuación algunas experiencias personales delponente –en calidad de embajador de Corea ante la Santa Sede– que hacen referen-cia a la amenaza nuclear que cae sobre la península. Para obtener el desarme, másque medios diplomáticos, nos hace falta solidaridad, confianza recíproca y biencomún, como señala la Iglesia. La negociación es el contexto en el cual la reconcilia-ción y el desarme pueden alcanzarse, dando plena realización al aviso de la SantaSede: “La paz es fruto de la justicia”.


The World Campaign for the Reform ofInternational Institutions

Manel ManonellesUBUNTU-World Forum of Civil Society Networks

As you may be aware, my role here today is the one of presentingthe principles of the World Campaign for the Reform ofInternational Institutions which was launched in the year 2002 by

the World Forum of Civil Society Networks -known as the UBUNTUForum. This campaign has been strongly working and advocating -withthe support of organisations like Pax Romana- into the direction of anin-depth and comprehensive reform of the System of InternationalInstitutions: this is the reform of the UN system, including the IFIs(World Bank and International Monetary Fund) and the World TradeOrganisation.

But let me start by a quotation. A long quotation but which it is keyto understand the rationale, the background of this Campaign:

“…Indeed, the processes by which capital, goods, information, techno-logy and knowledge are exchanged and circulate throughout the worldtoday often elude the traditional mechanisms of regulatory control putin place by national governments and international agencies. Specialinterests and the demands of the market frequently predominate overconcern for the common good. This tends to leave the weaker membersof society without adequate protection and can subject entire peoplesand cultures to a formidable struggle for survival.Moreover, it is disturbing to witness a globalization that exacerbates theconditions of the needy, that does not sufficiently contribute to resol-ving situations of hunger, poverty and social inequality, that fails tosafeguard the natural environment. These aspects of globalization cangive rise to extreme reactions, leading to excessive nationalism, reli-gious fanaticism and even acts of terrorism.(...) difficulties arise from the lack of effective mechanisms for giving itproper direction. Globalization needs to be inserted into the larger con-


text of a political and economic programme that seeks the authenticprogress of all mankind. In this way, it will serve the whole humanfamily, no longer bringing benefit merely to a privileged few but advan-cing the common good of all. Thus, the true success of globalizationwill be measured by the extent that it enables every person to enjoy thebasic goods of food and housing, of education and employment, ofpeace and social progress, of economic development and justice.”1

This quote, although it could perfectly be part of the manifesto whichis the base of our campaign, or of other similar campaigns within thenon-governmental community, it is not. It is the Address of the HolyFather –John Paul II– to the participants of the 9th Plenary Session of thePontifical Academy of Social Sciences which took place the 2nd-6th ofMay 2003 in the Vatican City, under the title The Governance ofGlobalization.

There is, therefore complete coincidence between the words of theHoly Father and the principles and ideas which inspired the Campaignpromoted by the UBUNTU Forum.

Principles and ideas which are extensive not only to this quotationbut to many key references within the Catholic Social Teaching. It is notmy role nor the time to go into the details and the quotations we couldfind in several documents, including the Pastoral Constitution Gaudiumet Spes, or the Papal Encyclicals Sollicitudo rei socialis and Centesimusannus and other messages and addresses by different popes. But I can notcontinue if I do not quote one of the pillars of this social teaching, theEncyclical Pacem in Terris, when address the issue by saying:

“It is therefore Our earnest wish that the United Nations Organizationmay be able progressively to adapt its structure and methods of ope-ration to the magnitude and nobility of its tasks. May the day be notlong delayed when every human being can find in this organizationan effective safeguard of his personal rights; those rights, that is,which derive directly from his dignity as a human person, and whichare therefore universal, inviolable and inalienable. This is all the moredesirable in that men today are taking an ever more active part in thepublic life of their own nations, and in doing so they are showing an

1 “Address of the Holy Father to the participants of the 9th Plenary Session of the PontificalAcademy of Social Sciences” in The Governance of Globalization. The Pontifical Academy ofSocial Sciences. Acta 9. Vatican city, 2004; XXVIII-XXIX.


increased interest in the affairs of all peoples. They are becomingmore and more conscious of being living members of the universalfamily of mankind”2

Which international system:In this framework of shared vision between the Catholic Social

Teaching and the background of the UBUNTU Campaign, I would likenow to introduce the principles in which this renewed internationalsystem should be based.

This should be a strong, coherent and human-centred system whichis based on –according to the London Declaration–3 presented the 1st ofApril 2004 :

– Global democracy and Human Rights– International Peace and Security– Sustainable Human Development and Cultural Diversity

Moreover, and according to the Open Letter to the new UN SecretaryGeneral Ban Ki Moon, recently published in the International HeraldTribune:4

“…a stronger, more democratic UN, placed at the centre of a consis-tent, democratic, responsible, effective system of international insti-tutions. More specifically, we need to democratise the compositionand decision-making procedures of UN bodies and agencies to ensurethat they are effective and democratic. And we need to refound andintegrate within the UN all other global multilateral organisations(IMF, WB, WTO, etc.)”

On these basis, which would be the ultimate institutional articulationof such a system? Well, according to our document on Future Scenarios.Proposals to Reform the System of International Institutions,5 the final –I

2 Pacem in Terris, cf.145.

3 London Declaration. Proposals on the Reform of the System of International Institutions to MakeAnother World Possible. London, 1st April 2004, Av.at www.ubuntu.upc.edu/pdf/declara-cio_eng.pdf

4 International Herald Tribune, 12th February 2007.

5 VVAA, Proposals to Reform the System of International Institutions.Future Scenarios, May 2004,Available at: www.ubuntu.upc.edu/pdf/seminari_eng.pdf


would even say utopian– system towards which we are working would bethe one in which the principle of:

– Global democracy: representation and participation: would bedetermined by a double-chamber global legislative body, in whichthe old General Assembly would have evolved into, on the one side,a new General Assembly that would keep the territorial representa-tion through the states; and on the other, a new Assembly ofRepresentatives, which would be composed by representatives elec-ted through global universal suffrage. These two chambers would be the main actors in global legislationand their resolutions would be no more recommendations, but withbinding authority. They would also have the capacity of exercisingparliamentary control over the other organisations of the system.

– The principle of Peace and security would be ensured through a newPeace and Security Council, with a composition based on regionalrepresentation, were the veto power would be abolished and substi-tuted by a system of straight majority voting, similar to the oneused at the EU for certain issues.

– The Economic, Social and Environmental Institutions would be undera new Economic, Social and Environmental Security Council –similarto what is known as the Delors proposal– with effective control overthe trade and financial institutions (the former Bretton Woods insti-tutions and the World Trade Organisation) which duly reformedwould become specialised technical agencies of the new system. Theold UN Agencies, Programmes and Funds related to these areas wouldbe reshaped since their assemblies would adopt a similar tripartitesystem of representation to the one of the ILO, with the participationof all the relevant sectors that each case would demand.

– Finally, in the field of World Justice, there would be an interconnec-ted world legal system embracing both civil and criminal law, withexecutive mechanisms. This would be done through the existingInternational Court of Justice, which with renewed powers couldpass sentences on the constitutionality of the decisions adopted bythe different institutions part of the system. The InternationalCriminal Court would have universal jurisdiction and it would befull integrated within the UN system. Finally, several specific andthematic international courts would be establishment, according tospecific global needs.


Possible Intermediate steps:But of course, all of us present here today, although we are members

of the intellectual community, or precisely because of that, are awarethat reaching this model “for perpetual peace” –as Emmanuel Kantwould say– is far away to have even some possibilities of being imple-mented. Moreover, as important as it is conceptualising the system towhich we aspire; is to determine the intermediate steps, the strategiesand the techniques to move in that direction.

In fact, the same document on Future Scenarios establishes differentsteps towards this new paradigm of international architecture. And theproposals I am going to comment now are not only the result of a singledocument, but of the experience and practice of many campaigns andactors who have been involved in these different but common aspects.

Which could be these different steps? Well there are many and manyorganisations and states are already working to accomplish them. Giventhe limits of time I will just announce some of the most relevant:

– In the field of Global democracy: representation and participation,one of the possibilities could be the:

– creation of an Inter-Parliamentary Assembly, as an advisory body tothe GA, with members elected by each national parliament (similarto the predecessor of the current European Parliament, or the onesexisting at the Council of Europe, the OSCE or the African Union);

– expanding the reporting powers, creating new systems by which theIFIs and other agencies should also report -on an advisory basis- tothe GA. The same could be done into the direction of some sort ofvote of the GA in the nomination process of UN top positions, withthe possibility of including those of the WB and the IMF.

– In the areas of Peace and security, work could be done into the direc-tion of:

– improving the conflict prevention and peacekeeping mechanisms,and resources,

– progressive creation of UN-rapid deployment forces and bodies; andtherefore not more depending on the availability –or not– of troopsby member states, with its geopolitical implications,

– in the case of the Security Council process, intermediate changescould be performed:

• moving from close-doors to open-doors and broadcasted meetings, • introducing the mechanism of straight vote system instead of

veto in some particular issues (excluding Chapter VII issues),


• in-depth the regionalisation of the representation (i.e.: enlarge-ment through regional organisations and not through singlestates, etc.)

– For the Economic, Social and Environmental sectors, several “inter-mediate” actions could be taken.

On the policy level, clear advances should be done in terms of:

– the cancellation of the debt of the least-developed countries, – the establishment of a framework for the impartial arbitration over

debt payments,– the disappearance of tax heavens,– increase of Official Foreign Aid,– the establishment of international taxations (over financial taxa-

tions, plane tickets, the Tobin Tax…),– reinforcement of the implementation mechanisms of the MDGs,– …

On the institutional level, changes could be through the:

– creation of a new and comprehensive global agency against climatechange,

– strengthening the current mechanisms of interaction between theIFIs and the ECOSOC, giving higher powers to the ECOSOCExecutive Committee,

– harmonisation of the actions and policies of the IFIs in coherencewith their original mandates,

– review voting rights and power structures in the IFIs,– review the nature of the WTO founding documents in order to

include them within the UN family system,– increase bodies for the overall coherence of the system (reducing

duplications, etc.).

Finally, in the area of World Justice, different actions should takeplace in the direction of:

– expanding the jurisdiction of the International Criminal Court, andother current mechanisms.

– first steps towards the creation of new international courts andbodies (following the ICC model) in areas such as Law of the Seas


and Oceans, tax heavens, a new International Environmental Court,against actions with massive and trans-boundary negative environ-mental impact, etc.

These, and many others, are the intermediate steps in which many ofus are working. They are crucial for the evolution of the internationalarchitecture. They are of special importance for those, like us, who basetheir actions in a strong set of values in which human dignity has a corerole. But above all, they are essential because they affect –directly or non-directly– to the lives of millions of people.

It is therefore important we continue to work in this field and that wejoin our strengths, our knowledge and experience in working in thisfield, in order to –united, yet diverse– we confront the overall picturewhich affects our lives and the lives of future generations.

Either we ensure coherence and consistence in the global dimensionof our work, or many efforts done in the micro or local context can bedamaged or even lost in this interconnected and ever-changing reality.

L’intervento delinea i principi della Campagna Mondiale per la Riforma delleIstituzioni Internazionali (lanciata nel 2002 dall’UBUNTU Forum). Essa è dettatadalla necessità di inserire il potenziale della globalizzazione “all’interno di un pro-

gramma politico ed economico che abbia come obiettivo l’autentico progresso ditutto il genere umano”. Il rinnovamento del sistema internazionale dovrebbe creareun meccanismo forte, coerente, incentrato sull’uomo e basato sui seguenti pilastri:

– Democrazia globale e diritti umani– Pace e sicurezza internazionali– Sviluppo umano sostenibile e diversità culturaleIl nuovo modello proposto consta di: – Un organo legislativo bicamerale (una nuova Assemblea Generale affiancata ad

un’Assemblea dei Rappresentanti), per la salvaguardia della democrazia globale;– Un nuovo Consiglio di Pace e Sicurezza, per la difesa della pace e della sicurez-

za a livello internazionale;– Un nuovo Consiglio Economico, Sociale e di Sicurezza Ambientale, che vigili sul

lavoro delle istituzioni economiche, sociali ed ambientali.Sebbene questo progetto sembri oggi utopistico, vengono suggeriti stadi inter-

medi, tecniche e strategie per agevolarne la realizzazione.


La intervención delinea los principios de la Campaña Mundial para la Reforma delas Instituciones Internacionales (lanzada en el 2002 por el UBUNTU Forum).Dictada por la necesidad de insertar el potencial de la globalización “en el inte-

rior de un programa político y económico que tenga como objetivo el auténtico pro-greso de toda la humanidad”. La renovación del sistema internacional tendría quecrear un mecanismo fuerte, coherente, centrado en el hombre y basado en lossiguientes pilares:

– Democracia global y derechos humanos.– Paz y seguridad internacional.– Desarrollo humano sostenibile y diversidad cultural.El nuevo modelo propuesto cuenta con: – Un órgano legislativo bicameral (una nueva Asamblea General vinculada a una

Asambla de Representantes), para salvaguardar la democracia global.– Un nuevo consejo de Paz y Seguridad, para la defensa de la paz y la seguridad

a nivel internacional.– Un nuevo Consejo Económico, Social y de Seguridad Ambiental, que vigile el

trabajo de las instituciones económicas, sociales y ambientales. Aunque este plan parece hoy utópico, vienen sugeridos estadios intermedios, téc-

nicas y estrategias para facilitar su realización.


Closing session*

Federico Lombardi, SJDirettore della Sala Stampa della Santa Sede

“La Santa Sede: una faccia di un’altra globalizzazione - una fac-cia da annunciare e comunicare” è stato il tema che ha per-messo anche al Direttore della “Radio Vaticana” di lanciare

sfide fondamentali per il comunicatore, in particolare quello cristiano,nel contesto della globalizzazione, il cui processo ha come elementochiave le comunicazioni sociali.

Esiste “un flusso intenso e rapidissimo di comunicazioni, di informa-zioni, un flusso che subisce continue accelerazioni per lo sviluppo dellenuove tecnologie di comunicazione” e “ciò che accade in un punto delpianeta può essere reso noto in pochi minuti a tutto il mondo”, ha ricor-dato Padre Lombardi.

Allo stesso modo, “il flusso delle comunicazioni influisce sulla menta-lità, l’atteggiamento ed il comportamento della gente” –ha segnalato–come nel caso dei “paesi in via di sviluppo”, nei quali “si possono vede-re in televisione e ricevere tramite internet notizie” riguardanti “stili divita, di consumo e di pensiero, cambiamenti delle idee morali e cultura-li degli altri paesi del mondo”.

“Per questo motivo nascono velocemente movimenti di cambiamen-to della mentalità, della cultura, delle aspettative, nasce un impulso versonuovi modelli di vita, verso diversi comportamenti morali, verso lamigrazione in altri paesi del mondo”.

In questo modo, “la comunicazione sociale influisce, nella realtà dellavita, sul processo concreto della globalizzazione”, ha sottolineato ilDirettore della Sala Stampa della Santa Sede.

* Tratto da un riassunto dell’agenzia di informazione Zenit


Ombre si possono e si devono dissolvere

Molti aspetti di questo processo della comunicazione sociale “sonoambigui e negativi”, e Padre Lombardi ha segnalato l’importanza di pren-derne coscienza.

“Per richiamare l’attenzione sull’immenso flusso di comunicazione,esiste un impulso sempre più forte verso la sensazione, lo scoop, la ricer-ca dell’impatto”, “si cerca sempre di arrivare per primi con una notizia,anche con il rischio di dare un’informazione imprecisa o non verificata”,ha dichiarato.

Allo stesso modo, nella comunicazione si registra una spinta “ad insis-tere sui conflitti, sulla dialettica, sulle opposizioni, sia nelle relazioni per-sonali e familiari, sia nelle relazioni sociali e politiche, nonché tra nazio-ni”, tutto ciò - ha aggiunto - sommato ad “una frammentazione, una rot-tura del tessuto culturale dei punti di riferimento morali a cui i popolisono abituati”.

Grandi squilibri sono presenti anche nel mondo dell’informazione,“sia per quanto riguarda la possibilità di ricevere informazioni, che didare informazioni e di parlare dal punto di vista dei poveri, oltre che deiricchi e potenti”, si è rammaricato il sacerdote.

Davanti a questo scenario, può sorgere un certo pessimismo in meri-to alla globalizzazione per ciò che concerne le comunicazioni sociali; tut-tavia, la Chiesa “ha un atteggiamento fondamentalmente positivo edottimista nei confronti della globalizzazione dal punto di vista dellacomunicazione”, e cerca di “aiutare a vedere le possibilità positive e diinsistere su queste ultime per utilizzarla al meglio”, ha sottolineato.

La comunicazione –secondo la prospettiva della Chiesa– può e deveservire affinché la persona sia “più libera e responsabile grazie alla conos-cenza del mondo in cui vive e della sua situazione”, ha insistito il porta-voce vaticano; rappresenta una possibilità di crescita della persona, dellacomunità, della società e della Chiesa stessa.

La crescita stessa della comunicazione “permette maggiore partecipa-zione alla vita comunitaria, consente la crescita della democrazia, cheaumenti il senso di interdipendenza tra i popoli, che si aprano orizzontidi solidarietà”, ha enfatizzato.

Chiavi per la comunicazione costruttiva

Come rendere la comunicazione più al passo con i tempi moderni ecome dare alla globalizzazione una dimensione positiva? Padre Lombardi


ha risposto a queste domande sottolineando alcuni valori fondamentaliche devono caratterizzare questa attività.

In primo luogo, ha segnalato la necessità della “verità”. “Chi lavoranella comunicazione sociale sa che non è affatto ovvio dire sempre laverità e cercare sempre la verità”, ha sottolineato; “la ricerca della veritàè un compito continuo e difficile per la nostra comunicazione, nellagrande comunicazione dei media, ma anche nella nostra comunicazionepersonale”.

Dall’altro lato c’è bisogno di “una visione della realtà che conservi ladimensione spirituale e religiosa”, ha aggiunto, perché la realtà non esis-te solo nell’“aspetto materiale”, anche se si insiste nel parlare “solo oprincipalmente degli aspetti materiali della vita” e non si riconosce “l’im-portanza dei fatti morali e spirituali nella vita” stessa.

“Un altro punto che io ho sentito ed ho imparato come fondamenta-le lavorando per la Santa Sede nella comunicazione - ha riconosciuto - èil rispetto della varietà e della ricchezza delle diverse culture contro imodelli culturali che appiattiscono il mondo intero e contro il colonia-lismo culturale che fa mettere sotto i più piccoli e continua a diffonderei modelli dei Paesi più ricchi e potenti”.

Si tratta, ha osservato, di “difendere la varietà, l’identità dei diversipopoli, delle diverse Nazioni, e far capire che questa è una ricchezza cheva condivisa con tutti per poter essere una famiglia in cui i propri valorivengono condivisi”.

In questo Giovanni Paolo II è stato un “grandissimo maestro”: quan-do ha portato a sessanta il numero di auguri nelle varie lingue a Pasquae a Natale “dimostrava di capire questo e di volerlo esprimere efficace-mente, anche se solo con due parole, e il mondo lo capiva”, ha segnala-to Padre Lombardi.

Allo stesso modo, “dobbiamo comunicare per la giustizia”, ha prose-guito, alludendo ad esempio “ai conflitti dimenticati”.

È anche necessario “comunicare per la pace”, comunicare “non perdividere, ma per unire”, favorire sempre “la comprensione, le ragioni deldialogo, le ragioni dell’unione”, ha proposto il portavoce vaticano.

Un altro tema della nostra comunicazione “è quello della carità e dellasperanza”, ha avvertito; “viviamo in un mondo in cui le notizie negati-ve sono innumerevoli”, ma “ci sono immensamente più cose belle eimportanti attorno a noi di quelle che noi a prima vista non vediamo epensiamo”.

“Una comunicazione cristiana –ha sottolineato Padre Lombardi–deve insistere sul dare quelle notizie buone che aiutano a valorizzare il


desiderio di bene che c’è nel profondo d’ognuno di noi anche se delu-so e stanco”.

Il portavoce vaticano ha ricordato la morte di Giovanni Paolo II comeil “fatto mediatico [di tutta la nostra storia recente] più importante”, equesto “è stato un fatto bello, grande, positivo in cui la gran parte dellaumanità ha capito il valore della testimonianza cristiana e l’ha vissutacome un invito alla dignità, alla speranza e all’unione”.

“Credo che attraverso una comunicazione fatta con questi valori noipossiamo contribuire a costruire un mondo migliore” e “dare quindi allaglobalizzazione una dimensione positiva”, ha concluso.

This paper reminds that the media can be used to build a better world and givea positive dimension to globalization. Intense and rapid communications cha-racterize the information world today: whatever happens anywhere in the world

can be known in the whole planet in few minutes. This flow influences people’s men-tality, attitude and behavior; therefore it is fundamental not to forget the importanceof truth, even if it is not always easy to tell the truth or to look for it. The Church fun-damentally has a positive and hopeful attitude towards globalization, from the pointof view of the communication. It should propose a view of reality that includes the spi-ritual and religious dimentions, as well as respect of different cultures.

Infact, through communication people can defend the variety and identity of allpeople, and make everyone understand that this cultural wealth should be shared byeveryone. There is a need to communicate to achieve peace, to unite people, toencourage mutual understanding, to promote dialogue. Another theme the paperdeals with is that of charity and hope: Christian communications must insist ongiving good news that helps the community spread the message of hope, eventhough bad news is always abundant.

Through a communication based on these values a better world is possible.

El documento nos recuerda que los medios de comunicación pueden ser usadospara construir un mundo mejor y dar una dimensión positiva a la globalización.La comunicación intensa y rápida caracteriza el mundo actual de la información:


cualquier cosa que pase en cualquier lugar del mundo puede ser conocida por el pla-neta entero en pocos minutos. Este fenómeno influye la mentalidad de las personas,su actitud y comportamiento. Por ello, es fundamental que no nos olvidemos de laimportancia de la verdad, incluso si esta no es siempre fácil de decir o de buscar. LaIglesia tiene una actitud fundamentalmente positiva y esperanzadora delante de laglobalización, desde el punto de vista de la comunicación. Debería proponerse unavisión de la realidad que incluyera tanto una dimensión religiosa y espiritual, comoel respeto hacia las diferentes culturas. De hecho, a través de la comunicación, laspersonas pueden defender la diversidad e identidad de todo el mundo, y hacer quetodo el mundo entienda que esta riqueza cultural debería ser compartida por todoel mundo. Existe una necesidad de comunicarse para alcanzar la paz, para unir a laspersonas, para estimular un mutuo entendimiento, para promover el diálogo.

Otro tema que se trata es el de la caridad y la esperanza: las comunicaciones cris-tianas deben insistir en dar buenas noticias que ayuden a la comunidad a difundir unmensaje de esperanza, aunque las malas noticias abunden siempre. A través de unacomunicación basada en estos valores un mundo mejor es posible.

Statues of ICMICA




Statues of ICMICAInternational Catholic Movement forIntellectual and Cultural Affairs

As amended by the 29th Plenary Assembly in Poland in July 2004Geneva, Switzerland

CHAPTER I - General Provisions

Article 1The International Catholic Movement for Intellectual and Cultural

Affairs (ICMICA) is an international association of the faithful, with pri-vate juridical personality, according to canons 298-311 and 321-329 ofthe Code of Canon Law. It is governed by applicable canonical rules inforce and by the following statutes. It also constitutes an Association forcivil purposes in the sense of articles 60 to 79 of the Swiss Civil Code.The office is located in Geneva, Switzerland.

ICMICA will maintain continuous relationships with the Secretariatof State for all matters concerning the presence and activity inInternational Organizations (cf. Apostolic Constitution Pastor Bonus, art41 # 2).

Article 2ICMICA comes from the tradition of Pax Romana, an association of

Catholic students founded in Fribourg, Switzerland in 1921 and appro-ved by a letter from Cardinal Gasparri to Max Gressly, President of the“International Union of Catholic Students” of 5 June 1921.

ICMICA was founded in the 1946 as the graduate branch of PaxRomana and the original statutes were approved by a letter fromCardinal Pizzardo to Monsignor Francois Charriere, Bishop of Lausanne,Fribourg and Geneva, of 18 June 1948.

ICMICA is also recognised in the tradition of Specialised CatholicAction. ICMICA is also characterised by methodologies, which include,among others, see-judge-act applied according to the various contexts inwhich it is present.


Article 3The identity of ICMICA is self defined as being a lay Catholic move-

ment composed of professionals and intellectuals with a spirituality ofaction to the service of human dignity and the common good in humansociety. Its members, as professionals and intellectuals, seek to bear wit-ness to the Kingdom of God through their life and their commitmentin the various contexts in which they are present, to share the Gospelin the environments to which they are committed and to contribute tothe building up and renewal of the Church at the local and universallevel.

Article 4Relations between IMCS and ICMICA, which constitute the two bran-

ches of Pax Romana, are governed by their respective statutes and by anycooperation agreement entered into.

Article 5The aims of ICMICA are, to the fall extent of its strength and compe-

tence, to:a) support the deepening of the faith and the coherence of life of its

members;b) support the process of constant formation of its members in spiri-

tual matters, in commitment, and in professional and intellectual mat-ters by way of exchange of experiences, shared study, openness to theWord of God and the celebration of, and participation in, the life of theecclesial community, in communion with the local Church, in which itis present, and with the universal Church;

c) serve as witness of the Gospel in the various communities and envi-ronments with which it is involved and to contribute intellectually andprofessionally to a proactive dialogue between the Christian faith andcultures, and between faith and reason,

d) act in defence of human dignity and human rights, for the cons-truction of true peace on earth, for the eradication of all forms of povertyand injustice, and for sustainable development in harmony with nature;

e) pursue all its works on behalf of society in the light of the SocialTeachings of the Church, and especially through the professional andintellectual contributions of its members;

f) contribute to the path of ecumenism seeking the growth of commu-nion between all Churches and Christian communities; and to be in dia-logue, peace and understanding among religions.


CHAPTER II - Membership

Article 6The International Catholic Movement for Intellectual and Cultural

Affairs is composed of- Constituent members.- Corresponding members,- Individual members.

Article 7Constituent members are inter-professional organisations recognised

by the Hierarchy, grouping either directly or indirectly the Catholic inte-llectual and cultural leaders of a particular country or nation and guaran-teeing to each grouping its free representation.

Corresponding members are those inter-professional organisations,recognised by the Hierarchy, which do not have, in the opinion of theCouncil, the characteristics required to be constituent members.

Individual members are those persons asking to join the movementdirectly and who get approval from the Council.

Article 8The Council may periodically examine its Membership and propose

to the Plenary Assembly a change in the status of any Member should itdeem this appropriate.

Article 9Persons and institutions who contribute to the support of the

Movement may be named benefactors by the Plenary Assembly on theadvice of the Council.

CHAPTER III - Movement board and agencies

Article 10The directing agencies of the Movement are:– the Plenary Assembly;– the Council.

The technical agencies of the Movement are:– the General Secretariat; and– the Specialised International Secretariats.


Article 11The Plenary Assembly consisting, of the Membership of the Movement

present and eligible to vote is the supreme agency of the Movement. Itmeets usually even four years, upon convocation by the Council, with aminimum notification of four months.

Article 12The Plenary Assemblya) elects a Chairman and one or several Vice-Chairman to direct its work;b) elects the Presidents, the Vice-Presidents and the Members of the

Council;c) elects, upon recommendation of the Council, the Secretary General;d) decides upon definitive admission which alone confers the right to

vote and upon the exclusion of constituent members and of collectivecorresponding members;

e) discusses and approves the report and the program or activity presen-ted by the Council, as well as the suggestions emanating from members ofthe Movement;

f) approves the accounts and votes the budget;g) fixes the annual contribution of the constituent and corresponding

members;h) fixes the place and time of the next Assembly;i) upon recommendation of the Council, decides upon the creation of

Specialised International Secretariats, defines their prerogatives and fixesthe general pattern of their organisation;

j) modifies the present statutes under the conditions set down in Art. 14.The modifications of the Statutes must be approved by the PontificalCouncil for the Laity.

k) chooses the headquarters of the Movement.

Article 13Constituent members alone have a right to vote in the Plenary

Assembly. Each country having one or more Constituent members willhave as many votes as the country with the greatest number of Constituentmembers. Corresponding members, the Secretary General and the Treasurershall attend without vote all meetings of the Assembly.

Article 14Votes are expressed by a delegate or delegates who have received a man-

date to that effect from the competent body of the Constituent Member


which enjoys the rights to vote according to Art. 12. This mandate must bewritten; it is valid for the whole session of the Assembly.

Article 15A simple majority of the votes of the members present or their authori-

sed representatives is required for the decisions of the Plenary Assembly.The exclusion of members and the modification of the statutes, however,must be voted for by two-thirds of the members present or represented.

Members who have not fulfilled their financial obligations lose theirright to vote, by a decision of the Plenary Assembly on recommendation bythe Council.

Members who for more than one year have lost their right to vote maybe suspended til! the next Plenary Assembly by a decision of the Assemblyon recommendation by the Council.

Article 16The President shall be elected for four years by the Plenary Assembly on

the proposal of the Council.The post of President is renewable. The President shall:– convoke the meetings of the Council and preside in its meetings;– convoke the Plenary Assembly, and preside over it until the election of

the Chairman and any Vice-Chairmen.– supervise the execution of the decisions taken by the Assembly and the

Council;– in case of emergency, take necessary action, in agreement with the

Vice-presidents and the Secretary General, until the next meeting of theCouncil.

If a vacancy occurs in the position of President between PlenaryAssemblies, the Council shall appoint one of the Vice-Presidents to act asPresident until the next Assembly.

Article 17The Vice-Presidents shall be elected by the Plenary Assembly on the pro-

posal of the Council.They shall be elected for a four-year term. The posts of Vice-presidents

are renewableThe Council may designate a grouping of Constituent and

Corresponding Members in a particular geographic area to be a region. Eachregion may nominate to the Council one or more candidates for the posi-tion of Vice-President with responsibilities within that region. The Council


will propose to the Plenary Assembly the candidates for the positions ofVice-president. If a vacancy occurs in a position of Vice-president betweenPlenary Assemblies, the Council may appoint a person from that region toact in that position for that particular term.

Article 18The Council comprises the President and fourteen other members, being

the fourteen other members the Vice-Presidents and the Councillors.The Councillors shall be the persons who are nominated by the

Constituent members of those Member-organisations designated by thePlenary Assembly.

The Member-organisations who are to nominate Councillors shall bedesignated by the Plenary Assembly even for four years.

The Secretary General and the Treasurer may take part in the Councildeliberations but do not have the right to vote.

The Vice-Presidents have the right to vote.The Ecclesiastical Assistant takes part in the Council with the right to

speak and without the risk to vote.

Article 19The Council meets as a rule once a year upon convocation by the

President.

Article 20The representatives of Specialised Secretariats take part in Council mee-

tings in a consultative capacity.

Article 21The Council takes decisions in accord with a majority vote of the mem-

bers present. In the case of a tie vote, the vote of the President prevails.In matters to be decided urgently and when it is not practicable or expe-

dient to convene a meeting of the Council the President may direct a pollof the members of the Council by correspondence and the effect of such apoll shall be the same as if the votes were cast at a meeting of the Council.

Article 22The Councila) takes all measures necessary for the activity of the Movement;b) prepares for the Plenary Assembly, verifies the powers of the delega-

tes, and supervises the execution of its decisions;


c) presents to the Plenary Assembly the candidates for the posts ofPresident, Vice-presidents and Secretary General;

d) appoints the Treasurer and the auxiliary personnel of the GeneralSecretariat;

e) decides on the provisional admission of Constituent andCorresponding members, as well as on the admission and exclusion of indi-vidual members;

f) names the benefactors of the Movement;g) proposes to the Plenary Assembly the Accounting Firm to be entrus-

ted with the examination of the accounts;h) appoints and accredits the Pax Romana-ICMICA representatives to

international bodies and sets the criteria and priorities for the presence ofPax Romana-ICMICA in these bodies;

i) appoints and accredits the persons who will represent the Movementon, or in cooperation with, bodies of the Holy See. (Formal communicationwith the Holy See on behalf of the Movement will be undertaken by thePresident or Secretary General).

j) appoints the Ecclesiastical Assistant of the Movement. Such appoint-ment requires having previously obtained the consensus by the Ordinaryfrom which the Priest depends (cfr. CIC, can. 324 # 2).

In years in which no Plenary Assembly is held:k) discusses and approves the program of activity submitted by the

Secretary General; l) approves the accounts and when necessary revises the budget.If the Assembly cannot meet within the time prescribed, the Council

continues to operate on the condition that it obtains ratification of its actsby the next Assembly.

Article 23The General Secretariat is composed of the Secretary General and the

auxiliary personnel, permanent or temporary.

Article 24The Secretary General is a paid official, appointed as a rule for a period

of four years. The post of Secretary General is renewable.His actions are fixed by specifications established by the Council.

Article 25The management of funds, the keeping of accounts, the submitting of

financial statements and the preparation of the first draft of the budget are


entrusted to a Treasurer who is appointed by the Council, usually for aperiod of four years.

The administration of the Treasurer is examined once a year by anAccounting Firm.

Article 26The Ecclesiastical Assistant has the duty of conserving the spiritual base

of the Movement and of developing among the members the spirit of theapostolate.

He guarantees the fidelity of the Movement to the Catholic Church. Heattends at all meetings of the Movement.

The Pontifical Council for the Laity must confirm the appointment ofthe Ecclesiastical Assistant.

Article 27Specialised International Secretariats may create (under conditions laid

down in Art. 12-i):– either for taking up studies or research which come within the scope

of the Movement;– or for treating problems peculiar to a particular profession;– or for special activities or services.

Article 28Each Secretariat works under conditions laid down by the Plenary

Assembly and under the authority of the Council.The internal regulations of each Secretariat must be submitted for the

approval of the Council. Each Secretariat sends a report to the Council atleast once a year.

CHAPTER IV - Finances

Article 29The resources of the Movement are the followinga) the annual assessments of the members fixed by the Plenary

Assembly;b) gifts, subsidies and legacies;c) the net profit of all meetings or undertakings which it organises and

of the publications which it produces;d) the revenues from its endowment.


Article 30The fiscal year extends from the fist January to the thirty first of

December.

CHAPTER V - Final provisions

Article 31The Movement is put under obligation by the joint signature of its

President, or of a Vice President authorised by him, and of the SecretaryGeneral.

The signature of the Secretary General is valid for the everyday, currentactivities.

Article 32The holders of all offices are eligible for re-election.

Article 33The dissolution of the Movement can be decreed only by a Plenary

Assembly specially convoked for this purpose. Before submitting the reso-lution of dissolution to voting, the Pontifical Council for the Laity has togive its assent. A decision concerning dissolution must be backed by two-thirds of the votes of ail constituent members, national, specialised or pro-fessional present or authorised.

Article 34The actual work of liquidation falls upon the Council functioning at the

time of the dissolution, unless the Plenary Assembly decides otherwise.

Article 35After liquidation of liabilities and after the accounts of liquidation have

been approved, the assets as well as the archives of the Movement will beplaced at the disposal of the Pontifical Council for the Laity.

Adapted by the Plenary Assembly (Rheims, France 1951) With amend-ments up to and including 1971.With amendments approved by the XXV Plenary Assembly (Rome, 1987).Technically amended by the XXVII Plenary Assembly (Paris, 2000).With amendments approved by the XXVIII Plenary Assembly (Krakow,Poland 2004).

60 years ago some old students of IMCS-Pax Romana decidedto create this international meeting space of catholic intellec-tuals and culture professionals. In order to enhance its com-memoration, it was held in Rome the Study Session “The HolySee: a face of another globalization” from May 19th to 23rd2007. Its main contributions are collected in this volume.

We are a living engaged reality, which appears as an inter-national and ecclesial network which contributes to buildinga fairer and joint world and more open to dialogue and toGospel values.

The double presence in the Church and in the world iswhat gives sense to the existence and to the continuity of PaxRomana. The Church has something very important to say inthe current process of globalisation.

60 anni fa vecchi studenti del MIEC-Pax Romana decisero dicreare questo spazio di re-incontro internazionale degli inte-llettuali ed esperti della cultura cattolici. Per dare maggiorrisalto alla commemorazione, dal 19 al 23 Maggio del 2007 siè svolta a Roma la Sessione di Studio “La Santa Sede: una fac-cia di un’altra globalizzazione”. In questo volume sono raccol-ti i principali interventi.

Siamo una realtà viva ed impegnata, che si presenta comeun network ecclesiale ed internazionale che contribuisce acostruire un mondo più giusto e solidale e più aperto ai valo-ri del Vangelo. La Chiesa ha qualcosa di molto importante dadire nell’attuale processo di globalizzazione.

Hace 60 años que antiguos estudiantes del MIEC-Pax Romanadecidieron construir este espacio de reencuentro internacio-nal de los intelectuales y profesionales de la cultura católicos.Para resaltar su conmemoración del 19 al 23 de mayo de2007 se celebró en Roma la Sesión de Estudios “La SantaSede: una cara de otra globalización”. Sus principales aporta-ciones se recogen en este volumen.

Somos una realidad viva y comprometida, que se presentacomo una red eclesial e internacional que contribuye a cons-truir un mundo más justo y solidario y más abierto a los valo-res del Evangelio. La Iglesia tiene una palabra muy importan-te que decir en el actual proceso de globalización.

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